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There resteth yet two other most pernicious vices, to make the number of seauen compleate, wherein wee haue comprehended our greatest corruptions. That is En∣uie, and Slaunder: which also proceede from the forger of humane miseries, the
enemie of our saluation, and are branches of Sathanicall malice, as it is written, That by the enuy of the Diuell, death entered into the world. For this wicked and malicious enemy of mankinde, being so enuious that hee could not endure to see the glory where∣unto * 1.1 God had called man, was mooued thereby to tempt our first parents: whose ambi∣tion and disobedience gaue place to sinne. And the first branch of this wicked plant be∣ing Enuy, was the cause that mooued Adams eldest sonne to kill his yonger brother Abel. And to speake truth, this vice of Enuy, is a passion of the soule, breeding bitternesse, ma∣lice, * 1.2 and griefe therein, against the commendable and worthy qualities that are in others. From whence in an enuious mans heart, there riseth a secret hatred to those, whom he seeth to prosper, whether they be his superiours, inferiors, or equals: being grieued that he is not comparable with the first; and fearing that the others would prosper and become his equals, or els surpasse him: resembling one that hath a tender sight, to whom the light or any bright shining things is hurtfull. Therefore, whereas all other vices bring some plea∣sure with them (although friouolous and accursed) enuy onely to the contrarie, is alwaies accompanied with sadnesse and griefe, because mans heart is setled therein, and receiueth and feelth it in his body, as if it bit and gnawed his stomacke. VVhereby it may well be approued, that they did not much erre, which said, That enuy is most iust, because shee procureth that paine and punishment to the enuious man, which he deserueth. Saint Au∣gustine * 1.3 saith, shee resembleth a shippe, tossed in the waues of the sea, alwaies troubled, ra∣ging without cause, helde in miserie full of furie, and like to a rauening Woolfe. It is the scurfe of the soule (saith Saint Cyprian) the turbation of the thoughts, and the rust of the * 1.4 heart. For as rust eateth Iron (saith Saint Basil) so Enuy eateth him in whose heart it lodgeth. VVhich Salomon very well noteth, saying: That Enuy is the rotting or corrupting of the heart. And as the Viper knaweth a hole in the mothers belly to come foorth: so en∣uy consumeth his heart that hath conceiued it, to bring foorth that which is hurtfull to another man. For desiring and wishing no good to any man, shee vseth a generall iniustice, wholy abandoning the office and dutie of humanitie, to hurt those whom shee ought ra∣ther to loue and cheerish. So it appeareth, that there is no vice more detestable, nor more contrarie to charitie, then enuy. And therefore Saint Paul saith. Loue is not enui∣ous, it reioyceth not in iniquitie, it thinketh no euill. And Saint Iames giueth it the name of * 1.5 bitter: vnderstanding thereby, that it is a venim or poison of ill will, conuerting all things into bitternesse: from whence ensueth contentions and debates. As the Apo∣stle * 1.6 addeth, that where enuy and strife is, there is sedition and all manner of euill workes. As in truth, hatred (which Saint Iohn placeth in the ranke of murthers) willingly follow∣eth enuy, and so powerfully in some men, that it makes them commit homicides, and other crimes.
We haue already shewed how by this second passion of euils, man from the beginning was induced to harbor murther in his heart, to moisten the earth with brothers blood. A∣dams sinne then beginning to take his first effect in his sonne Cain vpon innocent Abel, for a testimony in time to come, that wicked men should haue prerogatiue in this world, to oppresse the good. Saul, by enuy oftentimes sought to kill Dauid: And the children of * 1.7 Iacob consulted together to put their brother Ioseph to death, and afterwards solde him for money to Marchants that caried him into Egypt, from among the children of God, by that meanes exposing his body to misery, and his soule to vtter perdition. Whereby we learne, * 1.8 and may well say, that there is no vice more odious, nor more to bee shunned, then enuie, which hauing diminished no part of the malignitie of her originall, thrusteth men forward into wicked and execrable actions.
And yet, to what passion can wee say that wee are more inclined, or willinger to giue place, then to this most pernicious vice? Let euery man enter into the cabinet of his owne Conscience, and he shall therein finde a thousand sprigs of enuy and ielousie, ingraffed in the best part of his soule. For as the foolish loue of our selues, is a plague wherewith all the children of Adam are infected: So is enuie, which proceedeth thereof. From whence this Prouerbe riseth, That one Potter alwayes enuyeth another, either in re∣spect of commoditie, or of honour. An other Prouerbe saith, That our neighbours eye is alwayes an enemie, or enuious vnto vs. And to verifie it, wee see very fewe that can endure, without some dislike, that those that are of their qualitie or trade, should be more esteemed, and rise to be greater then they, much lesse can wee without enuy endure, that those whom we esteeme to bee of lesse estimation then our selues, should
attaine to degrees of honour and reputation aboue vs: And to bee briefe, This vice in one sort or other, infuseth her venim into our breasts. And yet it should suffice vs, that our owne wickednesse which is great and aboundant, doth afflict vs without troubling our mindes, at the prosperitie of others, and by that meanes make our selues two fold mise∣serable. But malignant enuy, enemie to the quietnesse of him that entertaineth her, will by no meanes permit it. Wherefore, seeing this vice begetteth and nourisheth so many o∣thers, to reuenge her owne iniquitie in her selfe, and that there is nothing more contrary to Christian Charitie, nor that sooner thrusteth men forward to commit most detestable crimes, when by degrees this cursed passion possesseth their hearts: let vs abandon and vtterly forsake all the branches of enuie; which (as all other damnable affections) is borne and conceiued with the corruption of our nature: And let euery man content himselfe with the estate and condition whereunto God hath called him, faithfully imploying his time therein, and attending the blessing of the Lord, let him neuer be iealous for the good gifts and graces which it pleaseth him by his most iust liberality to bestow vpon others. For whosoeuer doth to the contrarie, opposeth himselfe (as much as in him lyeth) a∣gainst the prouidence and soueraigne libertie of GOD. Who according to his diuine wisedome and power, most wisely ordereth all things, by number, waight and measure. It is true, that if in vs there remaines any sparkes or seedes of the true affections of na∣ture, as it was first created in our hearts, wee might serue our selues with prouocations of enuy, to pricke vs forward, and to mooue our mindes, to get and obtaine those true be∣nefits whereunto Saint Paul doth exhort vs, speaking of diuers gifts of the spirit of God * 1.9 in his Church, That wee might be desirous of the best gifts, without discontentment, rather reioycing, and giuing glory and thankes to Christ, for those wherewith hee en∣richeth our brethren.
Let vs imitate the good (saith Saint Cyprian) if we be able to second them in vertue, if not, let vs reioice to see them grow vp in godlinesse, let vs bee partners with them in * 1.10 loue, instead of enuying at them: Let vs make our selues coheires with them of vertues by coniunction for Charity, and brotherly vnity. As Saint Paul making mention of * 1.11 collections for the poore, saith, Achaia was prepared a yeare agoe, and your zeale hath prouoked many. As if he would say, that the emulation and holy enuy, which others had conceiued by the example of the Corinthians, had pricked them forward to enlarge their charity towards the poore. To conclude, let vs remember that there belongeth a good and conuenient en∣uie * 1.12 to Christians, which respecteth and hath a regard to good and vertuous men, to follow their steps, and to the iust, to become iust with them, as Saint Augustine saith.
Touching the vice of Slander, Backbiting, and Reuiling, (for these three words signifie * 1.13 all one thing, when a man speaketh against his neighbour, to the preiudice of his honor, re∣putation and credit) they are expressely prohibited in this diuine precept, Thou shalt not beare false witnesse against thy neighbour. For the branches of this commaundement extend themselues very farre. As first, They that before a magistrate or otherwise by oath, or words simply auerre and affirme a falshood, to the preiudice of an other man, are herein condem∣ned; and are properly called callumniators, and consequently children of the Deuill, the first inuentor of this iniquity, as his name also signifieth: for that false Serpent to deceiue Eua, durst take vpon him to belie God, as if hee through enuy had forbidden Adam to eate the fruit of the tree of the knowledge of good and euill: by which meanes causing man to fall, he deuised by sinne to infect Adam and all his posteritie with the same venim and poy∣son of calumniation.
Secondly, although that which is reported or alledged against any man, be true in it selfe, yet if it be related and recited otherwise, & in another sence then it was said or done, that al∣so is false witnes. Likewise wee fall into the same vice and error, when wee tell that which is true, thereby to gather matter of slander, and to perswademen to beleeue some other wic∣ked and reprochfull thing. Wee know that God in the Iudaicall Lawe, ordained, That a * 1.14 false witnesse should be punished with the like paine that the crime or offence wherwith he charged his neighbour wrongfully deserued. And to that purpose Solomon saith, That a false * 1.15 witnesse shall not bee vnpunished: and hee that speaketh lies, shall not escape. Wee reade in the Psalmes of Dauid, how many horrible curses hee pronounceth against those that had * 1.16 slaundered him. Which are so many Prophesies pronounced by the holy Ghost against callumniators. For which cause if there bee any sparkes of conscience in vs, we wil abhorre false witnessing, and withdrawe our mindes from giuing out, or spreading false reports of
our neighbours: That wee may not bee esteemed children of the Diuell; which is the father of lies. for it is the duety of a Christian, to keepe himselfe pure and vnde∣filed from all detractions and euill reports (how light or small soeuer we esteeme them) which consist in relation and recitall of the faults and infirmities which wee note to bee in our neighbour, although, that which wee can say and iustifie bee true. And yet there is no vice more common among men then this, because wee are wickedly inclined, rather to speake euill then any good which wee know of our neighbours: and when with this naturall imperfection, hatred, ambition, or enuy ioyneth, it is as it were oyle cast vpon the fire, which wee secretly hatch within our breasts to make it flame out, and burne brighter. For euill speaking against, or of him whom wee hate, giueth vs a kinde of inward contentment, as a manner of reuenge which wee take of him. And euery Ambitious man willingly imagineth and conceiueth his honour to bee the more encreased, by how much the more hee taketh away the honour and credite of him whom hee blameth or slandereth for enuy hath his entent and purpose, to lessen and deminish the credit of his neighbour, by speaking euill of him, that it may be a step or footstoole to the enuious, to eleuate and raise himselfe aboue an other. Therefore Moses saith, Thou * 1.17 shalt not goe vp and downe as a tale bearer among thy people. By this word Goe, properly tax∣ing those, that runne from place to place, curiously to enquire of their neighbours imper∣fections, afterward to report them abroad, and so to speak euil of them. Which imperfection is also represented by Saint Paul saying, All men are naturally infected with these vices, To * 1.18 haue their throats an open Sepulchre, to vse their tongues to deceit, to beare the poison of Aspices vnder their lips, and to haue their mouths full of cursings and bitternesse. For the common and ordinary speaches of those that are any thing familiar together, sufficiently shew, that their vsual ma∣ner is, to discourse of the faults and infirmities of their neighbours, because our tongues are so bitter & ful of venim, instead of being mild, and inclined to charitie & compassion. Which is a disease so much the more dangerous, because we cannot easily preuent it, and for that the the contagion thereof, which redoundeth to another mans hurt, is most pernicious. For we may easilier take heed and beware of one that stealeth any thing from vs, then of him which detracteth from vs, and violateth our good name, which neuerthelesse, is much more to be esteemed then riches: as the slander of a malicious tongue is almost incurable, it be∣ing a difficult thing for a man so to rid and iustifie himselfe of a slander once raised against him, that there will not remaine some euill impression thereof in many persons, as it is seene by great wounds, which leaue a scarre after them when they are healed. Which Diogenes well noted, who beeing askt, What beast biteth hardest, made answer, that among Domesticall or tame beasts the Flatterer, and among Sauage beastes, the Slaunder biteth sorest. And those that giue eare to slaunderous and backebiting spee∣ches, * 1.19 are no lesse to bee blamed and reprooued then the slaunderers themselues, be∣cause they shew themselues to be touched with one self same imperfection, to take a delight to speake euil of an other. But (which is worse) whosoeuer taketh pleasure to heare the im∣perfections and infirmities of another, sheweth thereby, that in him there is no zeale of the glory of God, nor charity towards his neighbor. For seeing that God is dishonored by the sin of men, when any man tels vs of them, we ought to be sorrowfull to heare & vnderstand of any such offence made against the diuine maiestie of God. And Christian charitie should beget in vs compassion towards our brother, because that by his vices he draweth the wrath of God vpō himself. Therfore Dauid protesteth that he which receiueth a false report against his neighbour, shall not dwell in the holy mountaine. As S. Bernard aduertiseth vs, saying, * 1.20 Take heed of beeing curious or inquisitiue to looke into, or rashly to iudge of an other mans life; and although thou findest or perceiuest any thing in him that is euill, iudge him not, neither condemne him therefore: and if thou canst not excuse the fact, at the least ex∣cuse his intent, ignorance, forgetfulnesse, misaduisednesse, and other inconueniences: And if the thing bee so euident, that thou canst not excuse it, nor make any commendable con∣clusion thereof, to the honour and credit of him that hath committed the fact, looke into thy selfe, and say in thine heart, Certainely it was a strong and vehement temptation that incited and mooued this man thereunto, I my selfe might also fall vnder such a burthen, if God did not sustaine and vphold me by his grace. By this meanes an affection of compas∣sion and charitie towards our neighbour that hath erred, would rise in our hearts, together with an effect of wisedome, and good aduise for our own instruction, and will not suffer euil report and slander to haue any place within our thoughts.
And we may in regard of our selues make an other profit and benefit of this so common a vice, (if we be not foolisher then Infidels were) who taught, that the best way and meanes for man to stop the mouthes of slaunderers, and the notablest reuenge that may bee taken of them, is, to bee the more earnest to practise and to studie to doe well, as wee see they are prone, and more inclined to slaunder vs. For as the Sunne beeing right ouer the head, or top of any thing whatsoeuer, casteth but a very short shadow, because of the light that shi∣neth round about it: so the excellencie of vertue and desert in whomsoeuer it be, in the end constraineth the slanderer to hold his tongue, and in a maner cleane extinguisheth his slan∣der, not being able any more to hurt a right honest man. Then if we heare and vnderstand that one speaketh euill of vs, let vs liue in such sort, that credit may not bee giuen to false reports, and let them likewise serue vs for an aduice, to beware of falling into the same vice, for the which wee are blamed: because wee are weake, and alwayes ready to erre. But let vs specially remember that the patience of a Christian is tryed by detraction and false reports, wherewith they are pursued by the wicked, as Saint Augustine saith. In this therefore wee must follow Iesus Christ, of whom Saint Peter witnesseth, That when * 1.21 hee was reuiled, reuiled not againe, but committed it to him that iudgeth righteously; so farre was hee from beeing any thing mooued when men spake euill of him. To this ex∣ample wee may adde that of Dauid, to comfort vs likewise; who protesteth, That when those that had charged him with false reports were sicke, hee put on sackecloth, and hum∣bled his soule with fasting, and doubled his prayer for them, with a sorrowfull and an * 1.22 afflicted heart. Yet it is not said, that an honest man should neglect his honour and good reputation; but rather that hee ought to maintaine and preserue the same, by all commendable meanes that GOD shall aford him, without breach of Charitie, and peace with his neighbour, alwayes hauing a speciall care to liue honestly, and vpright∣ly, not onely before the Lord, but also before men, as Saint Paul saith. Otherwise wee * 1.23 ought to be satisfied with the testimonie of a good conscience, walking betweene honour and dishonour, euill report, and good report, beeing well assured, that God in the end will make our innocency appeare, and will blesse the patience, peaceablenesse, and contenment which we shall haue in him.
To conclude, let vs obserue these three points of the dutie of a Christian: first, to ab∣staine from all slander and detraction: secondly, not to hearken nor giue eare to back∣biters: and thirdly, not to be moued nor vexed so much for any euill reports or slanders raised against vs, as to giue euill speeches againe, or to doe euill for euill. Touching the two first points, if we doe the contrarie, wee serue the Diuell; by the one with our tongues, by the other with our eares, and giue euident testimony, that wee are vtterly bereft of loue towards God, and charitie towards our neighbours. For the third and last point, a true Christian ought so to behaue himselfe, that he should neuer doe iniurie for iniurie, know∣ing, that doing so, hee shall doe euill. And for conclusion of this instruction, let vs care∣fully ingraffe in our memories, this sentence of Saint Iames, saying, If any man among you * 1.24 seeme religious, and refraineth not his tongue, but deceiueth his owne heart, that mans Religion is vaine.
Wis. 2. 24.
Gen. 4. 5. 8.
Aug. ad Iul. epist. 111.
Cyprian de Zeli et Liuot. Basil tract. de indiuid. Prou. 19. 30.
1. Cor. 13. Iam. 3. 14.
1 Iohn 3. 15.
1. Sam 18.
Gen. 37.
1. Cor. 12. 31
De Zel. et Liuor.
2. Cor 9. 2.
Psalm. 119.
Slaunder.
Deut. 19 16.
Prou. 19. 5.
Psalm 109.
Leu. 19. 16.
Rom. 3. 1••.
Plutar. in Apotht.
Psal. 15. 3. Sup. Cant.
Cont. Petil. 1. Pet. 2. 23.
Psal. 35. 13.
2. Cor. 8. 21. Ibid. 6. 8.
Iames 1. 26.