CHAP. XIV. The last Precept; Thou shalt not lust. Wherein is treated of the comparison and connection of sins one with a
CHAP. XIV. The last Precept; Thou shalt not lust. Wherein is treated of the comparison and connection of sins one with another.
P aul, in disputing of the knowledge, which we have of sin, among all others precepts, bringeth this only one precept, Thou shalt not lust; which undoubtedly the apostle did (as all other things) most prudently: seeing he meant specially to speak of that kind of naughtiness, which is most hidden from the judgment of men, and is not set forth in other laws.
For the natural lust and corruption, which driveth us into all evils, is in this place touched and discovered, as the fountain and head of all evils.
Wherefore it is very well said of Augustine, that there is no sin committed without lust. For this cause Paul would not speak of the grosser outward sins, because he saw, that they pertained unto discipline; and are not only set forth by the civil laws, but have also their punishment provided for them. Neither would he speak of wicked affections, and perturbations; because he perceived them to be condemned by the philosophers, in their moral discipline, and that they gave precepts for bringing of them to a mediocrity. He went rather unto the root of all sins, and showeth, that the same being unknown and hidden, is manifested and brought to light by the
law of God. And to express this more plainly, we must consider, that all the commandments of God, do either command or forbid something. And they not only command that a thing be done lightly; but also that it be done with all the heart, with all the soul, and with all the strength, and most exactly: so that there be nothing in us, which should not be obedient to the will of God.
And what they forbid, they not only forbid that itself should not be in us, but also that there should be left in us no desire or inclination thereunto.
And therefore God gave his commandment; Thou shalt not lust: that we should both in mind, will, and wholly in all the parts, both of the soul and of the body, abhor those things which God hath forbidden. And on this wise, these two commandments are one answerable to another; Thou shalt love the Lord thy God with all thy heart, with all thy mind, and with all thy soul,
&c. (which is to be repeated in all the precepts that do command anything to be done) and this last precept, Thou shalt not lust: which again must be understood, in all things that be forbidden. And so in these two commandments is understood the pith, and (if I may so speak) the very soul of the law, as without which the rest of the commandments of God cannot be full and perfect. And all mortal men, be they never so holy, yet are they accused, convinced, and condemned for the breach of either of these two precepts. For, unless the grace of God, through Christ, should succor us; we have nothing before our eyes, but certain destruction. Because, how free we are from lust so long as we live here, Augustine most plainly declareth in many places, and especially in his 200th epistle to Asellicus the bishop. For thus he saith; that In mind he may do that which he loveth, and not consent unto the flesh, which doth that which he hateth; that is, Not that he should not lust at all, but that he should not follow after his lusts. And straightway, he saith; We shall one day come to the end thereof, when the lust of sin
shall not be restrained or bridled, but shall not be at all. For this hath the law set forth, saying; Thou shalt not lust. Not that we are here able to perform this, but that we may profit in endeavoring ourselves towards the same. And against Julian, in his sixth book and fifth chapter; And who doubteth, but that lust in this life may be diminished, though not taken away.
2. But there be some, which think, that this commandment (Thou shalt not lust) forbiddeth not the naughtiness and vice of nature, or the first motions, whereby we are affected towards those things which God hath forbidden: but by that commandment (say they) is only prohibited the consent of the will, and of the mind. And then at the length they confess, that we sin, when we give place unto those first motions, and suffer sin to reign in us.
Howbeit, those things, which follow even in that same chapter, do most manifestly reprove them. For Paul showeth, that he entreateth of that lust, which is burdensome unto the mind that serveth the law of God. And he addeth, that by it, he doth that evil which he hateth. But these things have no place, where the consent of the mind is joined withal. And of this kind of lust he crieth out; Unhappy man that I am, who shall deliver me from the body of this death! And he addeth, that he is thereby drawn captive, though he be unwilling, and do strive against the same. Wherefore, seeing this lust is of this nature; there is no cause why it should be wrested unto the consent of the mind. But herein our adversaries are exceedingly deceived: for that they think this precept is given in vain; if it prohibit that, which cannot be avoided in this life. And it is a ridiculous thing (say they) to command anything unto the brute and foolish flesh, and unto those parts of the mind, which be void of reason, and understand no such thing, and are of necessity moved to do that, whereunto they be ordained.
Notwithstanding, these men ought to have remembered, that this precept was given unto man endued with reason; and that not in vain, or without purpose. For God hath created man to his own image, and likeness: wherefore it was requisite, that he should have nothing in him, which should not agree with the will of God. Neither are the commandments, which cannot be performed in this life, given in vain, as these man fain. For the law of God hath a far other end, than that it should be absolutely performed of us; or that we should, by the observation of it, obtain righteousness. Wherefore lust is of two sorts. The one is a manifest consent of the mind, which pertaineth to every one of the commandments of God.
For anger and hatred pertain to this commandment; Thou shalt not kill. Lust and filthy desire pertain unto this commandment; Thou shalt not commit adultery. The other is a general lust, which is a proneness or inclination against the will of God, and is with all the motions thereof expressed in the last precept; Thou shalt not lust. But there is yet a doubt remaining: for Moses setteth not forth that precept so nakedly as Paul doth: but (saith he)
Thou shalt not lust after thy neighbor's house, his field, his servant, his maid, his ox, his wife. The cause of this diversity is, for that, when as Moses should give the law unto men being rude, he would more openly and more plainly describe lust, by the objects whereunto it is carried; that thereby they might the more easily understand it. But Paul, which saw that he had to do with them that knew the law, thought it enough precisely to say; Thou shalt not lust: supposing that it should need no further explication.
3. Neither also did Moses himself reckon up all things, whereunto we are led by lust. He thought it sufficient, to reckon a certain few things, which straightway, for their homeliness and plainness, should be ready for every
man to understand. And so we see, that God in like manner useth the figure Synecdoche well-near in all the rest of the commandments. And this hath
Christ in Matthew plainly taught us, when against the traditions of the Scribes and Pharisees, he defended the true meaning of the law. For he taught, that in this commandment; Thou shalt not kill, is not only forbidden handy strokes, but also contumely, hatred, and wrath. And in that commandment; Thou shalt not commit adultery, is not only forbidden the unclean action, but also the lustful looking; and all manner of inflaming of the mind towards a woman, not being thy wife. After the same manner we might easily declare, that in all the rest of the commandments is used the figure Synecdoche.
Further, in every one of the commandments are commanded the virtues, which are contrary to that vice, which is there prohibited. For when we are forbidden to bear false witness against our neighbor; therewithal also we are commanded to defend the truth, and earnestly to maintain the good name of our neighbor. And when we are forbidden to steal; we are also commanded to be liberal towards our neighbors, and to communicate such things as we have, to them that want. And to declare that, which oftentimes cometh to my remembrance: the ten commandments seem unto me to extend as largely in every respect, touching honesty and dishonesty, virtue and vice, as the ten predicaments of Aristotle. For even as there can be nothing found in the nature of things, which appertain not unto the nature of those predicaments: so there is no virtue, no vice, no honesty, no dishonesty, but may be referred unto someone of these ten commandments. And as all the general words, and special kinds of the other predicaments, are resolved into the predicament of substance: so may all outward sins be reduced into lust. And as the predicament of substance hath matter and form, as the chief
and principal ground: so the whole consent of our mind to sin, is resolved into the naughtiness of our nature. Wherefore, notwithstanding that in the law, there be set forth those things that be notorious and gross: yet in them
God requireth that, which is commanded in the first and last commandment; to wit, that we should have the motions both of the body, and of the mind, honest and clean: and that we should fly from all those things, which God hath forbidden us.
Besides, it is to be noted, that Paul bringeth this as one only precept; to wit, Thou shalt not lust. I marvel therefore at some (amongst whom also is
Augustine) which of one commandment do make two: as though in the one is prohibited adultery, when it is said; Thou shalt not lust after the wife of thy neighbor: and in the other is forbidden; Not to covet other men's land, house, ox, servant, and maid. But if the precepts should increase in number, according to the number of the things that we lust after; we should of one commandment make in a manner infinite commandments. For it is possible, that we may covet our neighbors honors, dignities, vessels, money, garments, and infinite other such like things. Howbeit, there be others, which, to keep the full number of ten in the commandments, have left this commandment; Thou shalt not lust, undivided, and have divided the first precept into two parts. So that in the first part they put this; Thou shalt have no other gods: and in the second; Thou shalt not make to thyself any graven image. But I think, that either of these parts pertain to one and the same precept. And I suppose the first commandment is set as it were before the rest, instead of a proem; I am the Lord thy God, which have brought thee out of the land of Egypt. For in those words we are commanded to count him for the true God.
And that we should not think that he is to be worshipped together with other gods, immediately is added the second precept, wherein we are forbidden to worship strange gods, and graven things and images. And if a man will more narrowly consider the thing, he shall see the Gospel offered unto us together with this first commandment: for God in it promiseth, that he will be our God. And in that, which is mentioned of the delivery out of Egypt, is contained a promise touching Christ. But to return from whence we are digressed, we ought certainly to hold, that by this precept; Thou shalt not lust, are prohibited our corrupt inclinations, and evil motions of the mind: which we should not acknowledge to be sins, unless the law had showed them unto us. Aristotle, Pighius, and such other like (for that they were ignorant of the law of God) affirm, that these are not precepts.
Of the comparison between sins.
4. But as touching the comparison between sins, one sin may be reckoned more grievous than another. And the cause of difference is nowhere to be sought for, but in the word of God. For even as the diseases and imperfections of bodies, come through want of the temperateness of humors, which is agreeable with the creature that liveth; and as the proportion is more or less preserved, diseases are said to be more or less painful: even so cometh it to pass of sins. For, according unto that, that they do less or more go from the ordinances of God, they are declared to be more or less grievous. Howbeit, this is certain, that two tables were given; namely, the first and the latter: by reason whereof, those sins, which be done against the first table, be more condemned, than those which be against the latter table. But this I would not have so to be understood, as though all that is committed against the first table, should be accounted more wicked than that which is repugnant to the latter. For it may be, that a
man will violate some ceremony of no great importance, which appertaineth to the first table; who for all that shall not sin more grievously than he, which doth commit either murder or adultery. Howbeit, the comparison must be made between those sins, which be of equal degree and greatness.
For set down on the one side the chiefest sin against the first table, and on the other side the greatest against the latter table; then shall that be judged more grievous, whereby the first table is broken, than that which is done against the latter. And even the same case must be in the mean sort of sins, and also in the lower; so that ever ye compare like with like.
It happeneth also sometimes, that one man is more vehemently moved to sin than another. And certainly, his sin shall be judged more grievous, that offendeth, having small assaults or provocations; than he that by greater violence is driven to transgress the law of God. The grievousness also of the sin is sometimes weighed, according to the easiness or difficulty of forgiving. For Christ saith, that They shall be forgiven, which speak against the son of man: but that the fault of them, which had blasphemed the holy
Ghost, should not be forgiven. Further, they transgress more grievously, which are most furnished with excellent knowledge. For The servant, which knoweth the will of his Lord, and fulfilleth it not, is much more beaten, than he that doth offend upon ignorance. Also, the heap of benefits bestowed, doth add a more weight unto sins: seeing they, which transgress, being adorned with many gifts, their sin is the more grievous, when they do transgress: for the vice of ingratitude increaseth their sin.
Over this, the dignity of the person is weighed: insomuch as princes, and also bishops, and ministers of the word of God, do sin much more grievously, than the common persons. For they sit at the stern, and have in their hand the helm of the church or common-wealth: by reason whereof all
men take example by them. Some sin also are counted the more grievous, because they be not alone, but they draw many other mischiefs with them.
By reason whereof the sin of David is very much reproved; because his adultery was joined with the murder of a good and faithful man; namely, of Uriah: besides that there happened the slaying of many valiant soldiers, and the victory betrayed and translated unto the enemies of God's name.
Wherefore, more grievous is that sin judged to be, than if the fault had been single and alone. Also, that crime is most condemned, that bringeth most harm. For undoubtedly, he that taketh away a man's life, doth more harm, than if he do but wound or else maim any one part of the body. And further, the vehemency and ardent desire of the will is considered, wherewith men run headlong into sin. For they that with all liberty run into mischief, are more to be reproved, than they that unwillingly and striving there against, with great fight of conscience, transgress the law of God.
Also the offense of them is less, which after a sort be constrained to fall into sin, through great fear and want of strength to endure affliction; then, if they should willingly and of their own accord fall thereinto. And wonderful grievous doth the contempt of the word of God make sin to be.
Furthermore, those things that be openly committed, because they give an offense, and stumbling block unto others; therefore are more condemned, than such as are done privately and in secret. And the sins, which be committed against holy men, such as are the prophets, and ministers of the church, be horrible; because that injury and contumely doth more evidently redound unto God. Wherefore it is written; He that hurteth you, doth as if he should touch the apple of mine own eye. He that despiseth you (saith
Christ) despiseth me also. And God warned the princes of this world, that they should do no violence against his Christ; that is, his anointed.
Also, even in civil matters, the dignity of the person that is hurt is weighed. For he doth worse, that hurteth his own father; and the daughter, that riseth against her own mother, than if they should rage against any other persons; as the prophet Micah in the seventh chapter doth testify.
Again, he is more sharply rebuked, that hurteth the magistrate and public power; than he, which worketh injury to private men. Wherefore, by express words it is commanded of God; Thou shalt not speak evil of the prince of the people. Likewise sin becometh more detestable through continuance. And certainly, God doth more grievously punish them, which do as it were rot in their sins; than others, which once or twice do amiss.
Wherefore Amos the prophet, in the name of God, repeated very often that sentence; Upon three or four wickedness's I will not convert him. Yea and God testified in the law, that he would take vengeance upon sins, unto the third and fourth generation: when as they should be continued through so many degrees. Hereunto the place, time, and age doth draw a great weight with it. And there might be gathered well-near innumerable other things, which either aggravate or lighten sins: the which both willingly and wittingly I over-pass.
5. Chrysostom noted, that we must not conclude that all sins be of equality. Although it be reckoned, that even the least sins be of so great a moment, as they exclude us from the kingdom of God. This is common with them all, that they bereave men of the most happy inheritance: yet shall they not be punished with the like pains. Augustine, in his fourth book of baptism, against the Donatists, saith; that The words of Paul are not so to be understood, as though none should be excluded from the kingdom of God, unless they be guilty in all sins joined together: but we must understand, that whosoever shall be defiled, but even with one of them; he
is to be banished out of the kingdom of Christ. Indeed he granteth, that it is impossible any one sin should be committed, but the same is accompanied with some other. Albeit, it be not of necessity, that where one vice is, all the rest should follow: for sins are not linked together as virtues be. Which is declared by two reasons. The first is, that unto one virtue are repugnant two vices, which are of the greatest diversity one from another: whereupon he, which is infected with one of them, cannot always be defiled with the other; so as one man should all at once be both fearful and bold. Further, it happeneth oftentimes, that one sin expelleth another: as ambition putteth away covetousness; covetousness, drunkenness and surfeiting. So then we cannot say, that vices are [always] joined one with another.
6. But that virtues be joined one with another, the Philosophers make no doubt: as Augustine writeth in an epistle unto Jerome. For because there is no wisdom found, that is unjust and intemperate: and again, no temperance, unwise or slothful. But Aristotle, in his fifth book of Ethics, declareth this more plainly; to wit, that we cannot appoint wisdom to be, where other moral virtues be wanting: because reason should then be troubled by naughty desires, neither could it keep still the right course thereof. And again, the rest of the virtues without wisdom can take no place, seeing every one of them is a habit according to right reason. And the goodness and right course of reason hath no other being, but in wisdom itself. These things do the Philosophers affirm. But a Christian man must not very easily be led to consent unto them; seeing he cannot deny, but that godly men are endued with many most excellent virtues: and yet he ought to confess, that they do sin very often. For James saith; In many things we sin all. And John saith; If we say that we have no sin, we deceive ourselves, and there is no truth in us. But he that hath sins, how can he be adorned with all virtues; seeing sin
is contrary and likewise repugnant to virtues? Wherefore the Christian seemeth in this matter to dissent or disagree from the Philosopher.
Augustine, in the same epistle, goeth about to undo this knot on this wise; to wit, that the only virtue in Christian religion is charity, which containeth in itself all other virtues; and the same, if it could be most perfectly had, would utterly suffer no sin to be with it: for charity is the fulfilling of the law. Where the law is fulfilled, and performed, there is no place left for sin.
But seeing, while we abide here in this life, our charity is feeble and imperfect; therefore it is easy to be proved, that the same suffereth many defects and sins therewith. The very which thing we perceive to happen in heat, and other qualities of that kind; which being in their perfection, admit not by any means any contraries: but if they be remiss, and of less force, they receive perpetually something that is contrary unto them. Howbeit, in my judgment we may easilier resolve the matter; to say, that those things, which are taught by the Philosophers, are true, concerning the moral virtues, and sins only, which they in their books entreat of: but that the Christian faith doth more narrowly look into the nature of sin, than they were able to discern. And those things, which we admit to be sin, they would judge not to be repugnant to their virtues; and consequently, would repute them not in the place of sins.
7. But to return to our purpose. There seemeth a doubt to remain, against that which we have affirmed touching sins; namely, when as we said, that they of necessity be not joined one with another. For James wrote; He that offendeth in one, is become guilty of all. So as it seemeth, that one sin being committed, the same draweth all other sins with it. Howbeit, it should appear, that the sentence of the apostle must be understood of charity, which is violated by every kind of sin: the same being taken away, all vices do
break forth. Or else we will take his meaning thus; when as a man transgresseth one commandment, if he should be stirred up by the same force of temptation against the rest of the commandments, he should in like manner transgress them. Nevertheless, the former exposition seemeth to approach more nigh the truth; seeing, whatsoever James saith; he manifestly referreth it unto charity. For he that falleth into any sin against his neighbor, he is straightway convicted, to be guilty of the violating of love. Wherefore, seeing it is not necessary, that he, which is burdened with one sin, should be judged to be guilty of all, the words of Paul (in the first to the Corinthians, the sixth chapter, verse the ninth) must not as we said be understood; as though the sins, which he reckoned, do not exclude us from the kingdom of heaven, unless that all the sins be joined together in one man at once. One only sin is sufficient unto destruction. And those things, which are spoken by the apostle, do repress them which flatter themselves in the profession of their faith, and make no reckoning to live justly and godly.
Very well did Augustine, in his fourth book of baptism against the Donatists, write, that An infidel disputeth against the faith, but an ill
Christian liveth against the faith. Seeing therefore either of them is against faith, neither of them can be saved by faith. Against the infidels, Christ said;
Unless a man be born anew of water and the holy Ghost, he cannot enter into the kingdom of heaven. And on the other part, against the ungodly
Christians this is to be alleged; that Unless your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the kingdom of heaven. Wherefore, even as the infidels have not wherewith to delight themselves in moral virtues: no more can those, that be baptized (if they live ill) promise unto themselves everlasting felicity; especially, if they be infected with those heinous crimes, which the apostle reckoneth up:
seeing how can they with these crimes be in the kingdom of God? For God governeth his kingdom by the word and the spirit: but these men do these things, neither by the word, nor yet by the spirit; but rather by the flesh and suggestions of the devil.
8. Our Savior, in the 22nd of Matthew, Mark the twelfth, and Luke the tenth chapters, rehearseth the sum of the commandments on this wise; Love the Lord thy God, with all thy heart, with all thy soul, with all thy mind, and with all thy strength. And whereas he named the mind among the rest
(which word is not in the Hebrew) that he did in his own right. For seeing he was the law-maker, it was lawful for him to expound the same.
Augustine, in his fourth book, and sixth chapter, De origin animae, showed; that [here] the heart ought not to be taken for that little member of the body, which lieth hidden under the ribs: but he will have it understood to be that power of the mind, out of which the cogitations do arise. And in very deed; even as the heart is never at rest: so the mind doth never cease from cogitations. Moreover, there be others, that expound the heart to be the desiring power of the soul; and therefore they say, that Christ added The mind. It liketh others to say, that the heart containeth the whole desire; the soul, the angry part; the mind, the knowing part; and finally, that under the name of powers or strengths, it comprehendeth all the other faculties of the mind. Or else it is added for the more vehement expressing of all those things, which were mentioned before; namely, that God must not be loved for an outward fashion sake, but with the whole endeavor. Wherefore,
Barnard saith; that The manner how to love God, is to love him without measure. And Augustine, in his first book, chapter 22. De doctrina christiana, wrote: When it is said; With all the heart, there is now no part left unto us, which may attend or give place to other desires. And those
things, which we have a mind unto, must of necessity have relation to that, wherein the force of our love consisteth: that is, unto God. If the words of the law, and of David were examined with a right judgment, the works of supererogation would quite be overthrown; and the reasons, alleged for our merits, convinced: seeing, what is there remaining unto us, that is not bound unto God? For if we do well, we do but that which we ought to do.
9. Paul disputing of brotherly charity; Be you (saith he) affectioned to love one another with brotherly love. In Greek it is τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι: in which words is declared, what manner of affect love is; namely, a brotherly affect. And it is called στοργή, which word signifieth an affect not coming of election: such as are friendships, which men enter into one with another, but grafted in by nature; and therefore so joined to our minds, that in a manner it can never utterly be shaken off. And forsomuch as of these natural affections, there are sundry sorts or kinds (for either they are between the parents and the children, or between the husband and wife, or else between brethren) the apostle expresseth that kind, which most agreed with his exhortation, which he had begun; namely, to give us to understand, that our love towards others ought to be a brotherly love. Which therefore is more vehement than common friendships; for that these friendships are dissolved, even between honest men; when they perceive that their friends are fallen away from justice, and are become wicked and corrupt. But as touching our parents, brethren, and children, it is undoubtedly a grief unto us, to see them behave themselves otherwise than we would they should: yet is not therefore the affection of our mind towards them extinguished. Besides, in these near friendships, we expect not, that in loving, one should recompense another with mutual benefits. For we love our children and brethren, of our own accord;
although they have not bound us unto them by any benefit of theirs towards us. And forsomuch as these things ought to be observed in Christian love, therefore Paul calleth it στοργή; although it come not of nature, but of the spirit of God, and of grace.
And how much the consideration of brotherhood is of force to stir up love between Christian men, we are taught by the example of Moses. For the next day after he had slain the Egyptian, when he went to visit the Hebrews, and saw a certain Hebrew doing injury to another Hebrew (as saint Stephen reciteth the history) said unto them; Ye are brethren, why do ye on this sort injury one to another? The strength also of this affect, Joseph declareth. For he, when he meant upon the sudden to reconcile himself unto his brethren, of whom he had been sold to be a bond-man, said unto them; I am your brother Joseph. And so soon as he had spoken that, he could not refrain himself from tears. So great is the force of this friendship with the godly.
Neither is the mutual love between Christians without just cause called a brotherly love; seeing Christ called his disciples, Brethren: and that at that time chiefly, when, after his resurrection, he was now endued with immortality. Aristotle, in his ninth book of Ethics, when he treateth of friendship; Among brethren (saith he) one and the self-same thing is distributed unto diverse. And therefore, forsomuch as they communicate among themselves, in one and the self-same thing; in good right, the one loveth the other. By that one and the self-same thing, wherein brethren do communicate, he meaneth the substance of the father and of the mother; whereof each have their part. The like consideration also is there between the faithful: for (as Peter saith) they be made partakers of the nature of God.
So as they ought to love one another as brethren, which if they do not, they are worthily called ἄστοργοι, that is, without natural affections. Which vice,
as a sin most grievous, Paul, in the first chapter of the epistle to the Romans, attributed unto those, which fell away from the true worshipping of God; and were therefore delivered by him into a reprobate mind.
10. But as touching charity, we have decreed, that the same is a bountiful gift of the goodness of God, and is evermore joined unto true faith; whereby we are justified. Wherefore, none that is a Christian indeed, is utterly destitute thereof. But to increase and give it augmentation in us, if perhaps it become weak and faint, and out of courage; these helps we may use. First, let us diligently consider with our selves, and weigh the benefits that we have received of God by Christ. He gave his only begotten son for us, he delivered us from sin, from death, from hell, and from the devil; he adopted us for his children, and appointed us heirs of everlasting life: and he now feedeth us, nourisheth us, and (as a most merciful father) bestoweth all care and good will upon us. These things if we oftentimes repeat in our memory, they may effectually kindle our mind to love Christ, and God our creator.
Also let us regard the dignity of our neighbor, who, how weak soever he be, and subject to vices, yet is he borne withal, and sustained by God, and endued with many benefits. He denieth him not the benefit of the sun, he sendeth his gracious rain upon him, he giveth him health and the riches of this world: neither taketh he his image from him, as he deserveth. What cause therefore may there be, why thou canst not abide him? Peradventure thou wilt say, that he is a wicked man.
I will ask of thee, whether thou do more detest and abhor sin, than God doth? Where undoubtedly thou canst not answer otherwise than it is; to wit, that God doth far go beyond thee, in detesting of sin and wickedness. And yet nevertheless, seeing thou seest that he doth not immediately revenge, but doth prolong the time of repentance, and defer the punishment; why
dost not thou imitate him, and amend thy neighbor with patience, as much as in thee lieth? But if peradventure he shall seem to be incurable, thou must take heed (as much as in thee lieth) that by the often restraining of his naughtiness, there come not much harm. We see that the most wild lions, being otherwise fierce and cruel beasts, are kept in iron chains, and close places, least they should do hurt; and that at the pleasure of their masters, who desire to behold in them both the workmanship of nature, and the strength of this kind of beasts. But wilt thou also (to do God service) keep thy neighbor in guard and custody, though he be evil, least he should hurt others; that the patience of God toward them may be seen and perceived?
But if thou wilt say, that he is become so wicked, as he cannot be staid from doing much harm; and that he must in any wise be cut off; then let public authority (I mean the magistrates) execute their office. For if we, being stirred up of our own lust, desire to revenge; we of our good cause shall make it evil. But if thou take in evil part the injuries and wrongs done unto thee, and therefore think that thou art moved upon just cause: put the person of another man upon thyself, and imagine, that those things, which be committed against thee, be done against other men; then thou shalt see, that the disquietness of thy mind will be the less, and by this alteration of persons, thou shalt perceive how greatly thou art infected with the love of thyself. Also, for the retaining of charity, it furthereth, to call very often to mind, that the whole law is fulfilled thereby. It helpeth forward also to repeat in our memory, how many and how great debts we ourselves are bound to perform. And hereof let us not be forgetful, that in departing from charity, we shall be nothing.
11. By these, and such other like means, there is a great help for the keeping and preserving of charity towards our neighbors; although the same
proceed from the mere liberality of God. Of this charity spake Paul in the twelfth chapter of the first to the Corinthians; And I will yet show you a more excellent way. It is all one, as if he had said: I see you are possessed with a certain desire to excel other, now will I show you the way; the same is charity, which (as concerning the word) hath affinity with favor and with love. From the which nevertheless it so differeth, as favor is the meaner and lesser affect, and love is the more vehement affect. But charity is appointed to be, where a certain knitting together, and near friendship happeneth between the parties. So as we call that charity, which is towards parents, towards the country, and towards kindred: which self thing is very correspondent to Christian love. For all we, which are believers, have one father, which is God; and one brother, the first begotten, which is Christ: wherefore we be knit together with a most near friendship. Now that we know what the word meaneth, there resteth, that we declare somewhat, although rudely, of the nature thereof. Aristotle, in his Ethics, taught many things concerning friendship: and in his Rhetoric's he entreated at large concerning the same. And in effect his judgment is, that to love a man, consisteth in this; namely, that when we wish well unto him, then we do well unto him; and that for himself, not for our own sake. Here doth human wisdom stay, but Christian godliness is lifted higher. For such a one both willeth well, and doth well unto his neighbor; and not for his own proper commodity, but for God and Christ his sake; because he knoweth that his neighbor is created by God the father, and is redeemed by the blood of Christ. Let charity then be thus defined; that It is a power inspired into our minds by the heavenly spirit, whereby we wish well unto our neighbors, and do good unto them, according to our power; and that for God and Christ his sake.
12. Augustine, in his 29th Epistle unto Jerome, saith; that This knowledge he hath of virtue, that it is charity, to love those things that ought to be beloved. And the same he saith is greater in some, but less in other some, and in some none at all. But the most perfect charity, whereunto nothing can be added, must not be ascribed unto any, while we live in this world. And he addeth, that there may be somewhat added thereto while we live here, because somewhat is wanting thereunto, which doth testify both the fault and imperfection thereof; and thereby it cometh to pass (as he saith,) that There is not a man that doth good, and sinneth not. And if we shall say that we have no sin, we deceive ourselves, and the truth is not in us. And it is written of David; Enter not into judgment with thy servant. And we say all in the Lord's prayer; Forgive us our trespasses. It appeareth therefore, that this man of God ascribeth perfect charity to no man in this life; nay rather, there is somewhat ever to be added thereunto, so long as we live, which declareth both the corruption and imperfection thereof. The very same we may assure our selves to be in all the good works that we do. But it must be considered, that those things, which be spoken of Paul concerning charity, and the definition which we have brought, do pertain unto that charity, which we have towards our neighbor. And when he commendeth that love, he by an Antithesis condemneth hatred, factions, disagreements, and finally all sins, which are contrary unto the same. Upon good consideration he calleth the way thereof excellent; because thereby we ought to do well unto the wicked, though they be ungrateful and unwilling: in the amending of whom, godly men, for reward and good will, do suffer hatred and persecutions.
13. Now, as touching the degrees in charity, oftentimes the kindred of the flesh is the cause of loving our neighbor, and that according unto charity.
Paul saith unto Timothy; He that hath not a care of his own, and especially of his family, renounceth his faith, and is worse than an infidel: because, under pretense of religion, he liveth worse than infidels, who by the only guide of nature show benevolence towards their own kindred, and provide necessary things for them. So then, we must judge that the joining of flesh and kindred is given unto us by God, for to stir us up unto charity; not to have respect unto those things as our own, but as joined unto us by God.
For otherwise, there is none that shall make a choice unto himself of parents, brothers, or country. We ought therefore to care for those things, which be given unto us by God; and not to spend our labor after our own pleasure, without making of choice. Not but that we ought to extend our good will and charity upon all men, whatsoever they be: but now we only speak of the degrees, and show of the ordinary and usual charity, where we ought to begin; unless some other occasion draw us to that, which is more needful.
14. Howbeit, seeing Paul seemeth to be moved with a desire and good will towards the Jews, for the zeal that they had without knowledge; there ariseth a question, whether any sins may so please us, as of them we should take a delight; or that therefore should be engendered any good will? We must put a difference between sins. For there are certain gross and immeasurable sins, which all men understand to be sins. And there be other sins, which although they be condemned before God, and are sins in very deed, for that they be committed by men not regenerate, who be as yet evil trees, neither direct they their works unto God, as they ought to do; yet are they morally good. Wherefore, if we mean of gross sins, and speak of sins properly and truly, as they are of their own nature; then none that is godly will delight in this kind of sin. For if a man love God with all his heart, it is
necessary that he refrain and detest all sins, which are manifestly repugnant unto the will of God, and unto his law. But accidentally, or indirectly, it is possible that some pleasure may be taken in them.
As if we be now set at liberty, the more and more grievous acts they be, which we have committed, the more shall we rejoice. And if a man have been before time proud, and arrogant, and after some fall, being repentant, do behave himself more modestly; he will somewhat rejoice, by reason of his sin. Which also happeneth, if after faults be committed, good laws be made, and an order appointed, that such faults be not afterward committed.
For we rejoice, that such an occasion was offered. And because that (as Paul saith) Where sin hath abounded, grace also hath more abounded, and unto them that love God, all things work to good: we will grant, that by a phrase of speech, (although not proper, but by accidents) the godly may sometime take pleasure of sins. But in speaking of moral works, which are done by them that are not regenerate; if we look perfectly into them, we cannot but rejoice in them. For even as it is a pleasure, and that not small, to behold the virtues of herbs, the properties of living creatures, of precious stones, and of the stars: so also it is a delight to see the acts of notable men, which acts
God would have to be in the nature of man, for the preservation of Common-wealths, and of civil discipline.
Who taketh not pleasure, when he readeth the honest life and virtuous acts of Socrates? Or when he weigheth with himself the notable acts done by Scipio Aphricanus? And also, when he seeth the things that be done in our time of notable men, that are even void of Christian religion? Yea, for so much as they have a certain show and countenance of sound virtues, the godly are so much delighted with them, as they are often times stirred up to pray earnestly for the salvation of those men: thus thinking with
themselves; If God vouchsafe to change these men, and to draw them unto Christ, they would be a great ornament and help unto the church: neither do they easily despair of their salvation. Even as a skillful husbandman, if perhaps he see a ground very rank with brakes and weeds, desireth to buy the same; thinking with himself, that if the naughty herbs were weeded out, and the brakes with a plough rooted up, fruits would plentifully grow thereon. And so also will he do, if he see wild vine trees, or wild olive trees spring in any place of their own accord: for he will thereby judge the ground to be meet both for vine trees, and for fat olive trees; if it might be well husbanded.
Also Christ our savior, when a young man had asked him, what he should do to attain to everlasting life: and he had answered him; Keep the commandments: and when the young man had replied, that he endeavored himself thereunto even from his youth, (which nevertheless was not true)
Jesus for all that delighted in that endeavor of his, whatsoever it was, touching the inquiry of salvation, and of obeying the commandments of God, as much as in him lay. For this is the meaning of that, which Mark writeth in the tenth chapter, that Christ loved him; to wit, that considering his present calamity, he was moved with mercy: for that he, laboring and going about to attain unto the righteousness of works, fell away from it. The same Lord also (when he had made answer that the greatest commandment is To love God with all our heart, with all our soul, and with all our strength; and that the next commandment is, To love our neighbor as ourselves: and that a certain Scribe had commended the answer of the Lord) the Lord said; Thou art not far from the kingdom of heaven, although he yet believed not, neither was he justified by Christ. But the Lord would declare, that this his assent to the truth, resembled some show of duty and godliness.
Wherefore, in such works, as morally be called good, the mind of the godly sort is delighted; although it be also grieved, that those works be not done as they ought to be. And as touching the saying of the apostle, we must not gather, that he of sin, that is, of zeal, without true knowledge conceived a love and good will towards the Jews. For he reasoneth not from the cause; nay rather, by the effect he declareth his love towards them; namely, in that he not only prayeth for the salvation of them, but also for that he aggravateth not the crime, which they were guilty of, but rather excuseth it, so far as the matter will permit. It should be a false argument A non causa ut causa (that is, taking that for the cause, which is not the cause) if a man would hereby prove, that Paul was delighted in the sins of the Jews. But if a man will needs contend, that this argument is taken from the cause; we will say, that εὐδοκία, which in English is Heart's desire, is in this place an affect, which pertaineth unto mercy. And so Paul had compassion of the Jews, because he saw them so miserably deceived.
Of Salutations.
15. That, which in the scriptures is commanded of forbidding salutations one towards another, seem to be a very hard and unusual thing; forsomuch as a salutation is nothing else, but a lucky and happy praying, and it is not the least work of charity towards our neighbors. Among the Hebrews it is expressed in the word Beraca, which is (as they commonly call it) a benediction, or a good and gladsome praying: and of the Greeks it is called εὐλογία. Further, to salute again, cometh of a grateful mind, and belongeth unto exchanging or recompensing justice. For it is meet and good right, that we should in like manner wish good things to them, which have first wished well to us. And there is no doubt, but that mutual salutations do very much further unto the joining together of minds. Which conjunctions, how
necessary and profitable they be in a Christian Common-wealth, and in the church of Christ, all men do know. Augustine, in his 42nd sermon De sanctis; If any do not salute a man, whom he meeteth, or use not salutations again unto him that hath saluted him, he shall not be taken of the traveler for a man, but for a stock, a stone; or for Mercury, who standing by the way, directeth the journey, and speaketh not a word.
Neither can mutual salutation be justly forbidden; seeing we are bound thereunto by commandment. For it is commanded, that we should pray, not only for our friends, but also for those, which be adversaries unto us: so as we must wish good and prosperous things unto them also. Whereupon
Christ, in the fifth of Matthew, saith; If you will only salute those, which salute you, what reward shall ye have? Do not the Publicans and sinners the same? Neither are these kinds of salutations unprofitable; but if they be done by faith, they be acceptable unto God, and are by him graciously and gently heard. The old fathers, when they were departing out of this life, spake salutations or comfortable words unto their friends, to the great benefit of them: as Moses did unto the Israelites, Jacob unto his children, and Isaac unto his. And in that kind of salutations, many mysteries are opened by the holy Ghost. Christ also commanded his apostles, that they should salute the household, whereunto they did come: as it is written in the tenth of Matthew. The manner of the salutation is set forth; namely, that they should say; Peace be unto this house. And that, which Christ gave in commandment, he expressed by example: for he saluted the apostles, saying; Peace be with you. And when he was risen from the dead, he said unto the women, which returned from the sepulcher; All hail.
It seemeth also, that among the apostles, there was a custom, that at their meeting and departing they saluted one another, and their master also.
Wherefore, Judas that betrayed Christ, when he came unto him, he said; Hail master, and gave him a kiss, which was a sign of a lucky prayer. Yea moreover, Paul, in the writing of his epistles, did put salutations, as well to the beginning as ending of them: and he commanded the Corinthians, that they should salute one another with a holy kiss. And in the Church the manner was, that when the holy supper was ministered, the brethren should one kiss another. The which custom is deformed in Popery; and in the stead of that kiss, they carry about signs and little images to be kissed. The angels likewise have sometimes saluted godly men: as Gabriel did Marie, saying; χαῖρε κεχαριτωμένη, that is, All hail thou freely beloved. And the angel wished health unto Gideon, saying; The Lord be with thee. And the mother of Samson heard a salutation that came from the angel. Howbeit, we read not, that God did salute any man; seeing it is the property of him to give health, and not to pray for the same: because, in that he is the highest nature, to make prayers do not belong unto him.
16. And salutations were common, and in estimation not only among the Hebrews, but also among the Ethnics. For the Romans counted it a great honor to be saluted: and salutations were numbered among the principal duties. Wherefore, to such as used to salute, there was a certain daily alms distributed, either of money, or else of meat. And the noble personages of that Common-wealth, built porches before their gates, where the saluters should remain, and after a sort be harbored; in the morning, before they were licensed to come unto them. The forms of saluting were of diverse sorts. [Among the Grecians] χαίρειν, εὖ πράττειν, ἔρρωσο. Among the Hebrews, Schalom; and such like. Yea and the men in old time, did say likewise that their gods ought to be saluted. Wherefore one saith in a Comedy of Terence; From hence I will depart home to salute the gods. And
there be some, which think, that in the same, and such like forms of speech, to salute, is to worship. Which me thinketh is not rightly said, seeing the very proper signification therein may be retained: for so much as it is lawful to wish well unto God; not as though he hath need of anything, but we may pray that his glory, majesty, name, and dominion, may always be famous and spread abroad: as Christ taught in the former petitions of his prayer.
Emperors also, and kings, are said to be saluted; so soon as these honors and dignities be given unto them. For armies were wont to salute their captain by the name of Emperor, when he had well performed his affairs.
And even in this point they depart not from the proper signification of the word; because, in the promoting of men unto high dignities, they prayed that God would prosper them well. Besides this, there be salutations of rejoicing; either for the victory gotten, or at the return of a man home into his country; or else for the attainment of goods or riches: wherein also nothing else is done, but a praying unto God, that these goods may have good success with them, whom we favor. So as the salutations, that be of those kinds, may not be condemned, but ought to be very well allowed; were it not, that superstition, which corrupteth all things, had not many times been mingled therewith. For the old Ethnics in their funerals, did salute the souls of them that were dead, speaking unto them their last farewell. Yea and they visited the ashes of dead men, their sepulchers, relics, and spoils, praying for the happiness of them that were dead.
Whereupon Aeneas in Virgil said; All hail O blessed father mine, yet once again all hail. And from the Ethnics, those customs descended unto the Christians: for in the Popes church, they salute the souls of them that be departed, while they pray for their rest, and for delivering them from the
pains of purgatory. They make voyages also to salute saints; namely, Antony, James, Peter, Paul, and Marie.
17. Wherefore, let these superstitions be rejected: but in the meantime, let profitable and honest salutations continue, the which Elisha by his commandment did not take away. For that, which he commanded unto his servant Gehazi, must not be understood, as the words signify at the first view; seeing it is a figurative speech: even as all other speeches be, that seem to be against charity, as Augustine hath declared unto us. Surely, the mind of the prophet is more to be weighed than his words: for his meaning was nothing else (as D. Kimhi hath very well expressed) but that he should make hast, and find no delays by the way; and that he should bend his mind and cogitation only to that thing, whereunto he was sent, setting his heart upon nothing else, whether he were speaking or doing. In the self-same sense Christ, (as we have in the tenth of Luke) commanded his apostles, when he sent them about to preach, that they should salute none by the way; for he would not, that by their finding of talk and communication with other, their minds should have been drawn aside from preaching of the Gospel. Assuredly, the devil is not more busily occupied about anything, than in bringing in of lets and delays, when we are in hand with our vocation.
But we, on the contrary part, must set all things aside, to perform the vocation that is laid upon us. Which was not unknown unto the old Ethnics, who used to say unto the priest, while he was occupied about his service;
Apply this thing. And Augustine, in the place above alleged, did declare the force of this speech, saying; that in these words was meant a strait charge to make hast. He addeth moreover a very witty exposition, but such, as doth not much serve unto the history: We (saith he unto the people) speak
salutations unto you, when we are preaching of the Gospel; because you can be saved by nothing else, but by the Gospel of the son of God. So that ye must be saluted with this kind of salutation, but not in the way, that is to say, incidentally or indirectly. Which thing they do, that preach not the truth from their heart; but for lucre sake, for honor, or else to bring some man into envy and hatred, not to win the hearers unto the Lord; as they did, of whom Paul admonished the Philippians. For they, that salute a traveler by the way, go not purposely to him; they go not home to his house to wish him well, but they do it incidentally and in the way. Indeed these words be true that Augustine declareth; but they belong not to the meaning, either of the prophet, or of Christ. Both the one and the other of them would have our mind to be wholly employed upon our vocation, not to be carried here and there with sundry cares; not to make any delays, and that the function committed unto us, should be performed with most fervent desire.
18. But if any be not satisfied with the figurative speech, there will be no discommodity, if he expound it according to the literal sense. For affirmative precepts, although they appertain unto charity, yet did they bind men to perform them: howbeit, in certain times and places, and with circumstances. For it is commanded us, that we should receive the sacraments: yet this must not be done always, and in every place, but at such time only, as we meet together in the holy assembly; and the same is to be distributed in such place, and after such sort, as Christ hath commanded.
Also, there is a commandment for the distributing of alms, but yet not to be done towards all persons: since, who is he that will bestow alms upon them that be rich and wealthy? Neither must we give at all times: for surly, they that want themselves, cannot give unto others. Even so likewise, the precept of saluting may be deferred and suspended, when other weightier duties are
to be taken in hand. Neither also must salutations be used unto them, which be excommunicated; or unto those, which come unto us with infected and corrupted doctrine. For unto them (as John hath commanded) we may not say, God speed. And thus much of salutations.