Common Places, Part 2 · Chapter 14
The xiiij. Chapter. The laſt precept; Thou ſhalt not luſt. Wherein is treated of the compariſon and connexion of ſinnes one with an other. Alſo of the ſumme of the lawe, the which conſiſteth in charitie.
PAule, In Rom. 7, verſe. 7.in diſputing of the knowledge, which we hauehave of ſinne, among all others precepts, bringeth this onelie one precept, Thou ſhalt not luſt; which vndoubtedlie the apoſtle did (as all other things) moſt prudentlie: ſéeing he ment ſpeciallie to ſpeake of that kind of naughtineſſe, which is moſt hidden from the iudgement of men, and is not ſet forth in other lawes. For the naturall luſt and corruption, which driueth vsus into all euils, is in this place touched and diſcouered, as the fountaine and head of all euils. Luſt is here touched, bicauſe it is the head of other euils.Wherefore it is verie well ſaid of Auguſtine, that there is no ſinne committed without luſt. For this cauſe Paule would not ſpeake of the groſſer outward ſinnes, bicauſe he ſawe, that they perteined vntounto diſcipline; and are not onelie ſet foorth by the ciuill lawes, but hauehave alſo their puniſhment prouided for them. Neither would he ſpeake of wicked affections, and perturbations; bicauſe he perceiued them to be condemned by the philoſophers, in their morall diſcipline, and that they gaue precepts for bringing of them to a mediocritie. He went rather vntounto the roote of all ſins, and ſheweth, that the ſame being vnknowne and hidden, is manifeſted and brought to light by the lawe of God. And to expreſſe this more plainlie, we muſt conſider, that all the commandements of God, doo either command or forbid ſomething. The precepts of God are diſtinguiſhed into commandements and prohibitions.And they not onelie command that a thing be doone lightlie; but alſo that it be doone with all the heart, with all the ſoule, and with all the ſtrength, and moſt exactlie: ſo that there be nothing in vsus, which ſhould not be obedient to the will of God. And what they forbid, they not onelie forbid that it ſelfe ſhould not be in vsus, but alſo that there ſhould be left in vsus no deſire or inclination therevnto.
And therefore God gaue his commandement; Thou ſhalt not luſt: Exod. 20, 17that we ſhould both in mind, will, and wholie in all the parts, both of the ſoule and of the bodie, abhor thoſe things which God hath forbidden. And on this wiſe, theſe two cōmandements are one anſwerable to another; Thou ſhalt louelove the Lord thy God with all thy hart, with all thy mind, and with all thy ſoule, &c. (which is to be repeated in all the precepts that doo command anie thing to be doone) and this laſt precept, Thou ſhalt not luſt: which againe muſt be vnderſtood, in all things that be forbidden. And ſo in theſe two commandements is vnderſtood the pith, and (if I may ſo ſpeake) the verie ſoule of the lawe, as without which the reſt of the commandements of God cannot be full and perfect. Euen the holieſt mortall men are giltie of thoſe two precepts.And all mortall men, be they neuer ſo holie, yet are they accuſed, conuinced, and condemned for the breach of either of theſe two precepts. For, vnleſſe the grace of GOD, through Chriſt, ſhould ſuccour vsus; we hauehave nothing before our eies, but certeine deſtruction. Bicauſe, how frée we are from luſt ſo long as we liue here, Auguſtine moſt plainelie declareth in manie places, and eſpeciallie in his 200. epiſtle to Aſellicus the biſhop. For thus he ſaith; that In mind he may doo that which he loueth, and not conſent vntounto the fleſh, which dooth that which he hateth; that is, Not that he ſhould not luſt at all, but that he ſhould not followe after his luſts. And ſtraitwaie, he ſaith; We ſhall one daie come to the end thereof, when the luſt of ſinne ſhall not be reſtrained or brideled, but ſhall not be at all. For this hath the lawe ſet foorth, ſaieng; Thou ſhalt not luſt. Not that we are héere able to performe this, but that we may profit in indeuoring our ſelues towards the ſame. And againſt Iulian, in his ſixt booke and fift chapter; And who doubteth, but that luſt in this life may be diminiſhed, though not taken awaie.
2 But there be ſome, which thinke, that this commandement (Thou ſhalt not luſt) forbiddeth not the naughtineſſe and vice of nature, or the firſt motions, whereby we are affected towards thoſe things which God hath forbidden: but by that commandement (ſaie they) is onlie prohibited the conſent of the will, and of the mind. And then at the length they confeſſe, that we ſinne, when we giuegive place vntounto thoſe firſt motions, and ſuffer ſin to reigne in vsus. Howbeit, thoſe things, which followe euen in that ſame chapter, doo moſt manifeſtlie reprooue them. For Paule ſheweth, that he intreateth of that luſt, which is burdenſome vntounto the mind that ſerueth the lawe of God. Rom. 7, 15.And he addeth, that by it, he dooth that euill which he hateth. But theſe things hauehave no place, where the conſent of the mind is ioined withall. And of this kind of luſt he crieth out; Vnhappie man that I am, who ſhall deliuer me from the bodie of this death! And he addeth, that he is thereby drawne captiue, though he be vnwilling, and doo ſtriue againſt the ſame. Wherefore, ſéeing this luſt is of this nature; there is no cauſe why it ſhould be wreſted vntounto the conſent of the mind. But herein our aduerſaries are excéedinglie deceiued: for that they thinke this precept is giuen in vaine; if it prohibit that, which cannot be auoided in this life. And it is a ridiculous thing (ſaie they) to command any thing vntounto the brute and fooliſh fleſh, and vntounto thoſe parts of the mind, which be void of reaſon, and vnderſtand no ſuch thing, and are of neceſſitie mooued to doo that, wherevnto they be ordeined.
Notwithſtanding, A commandement which cannot be fulfilled, is not giuen in vaine.theſe men ought to hauehave remembred, that this precept was giuen vntounto man indued with reaſon; and that not in vaine, or without purpoſe. For GOD hath created man to his owne image, and likeneſſe: wherefore it was requiſit, that he ſhould hauehave nothing in him, which ſhould not agrée with the will of God. Neither are the commandements, which cannot be performed in this life, giuen in vain, as theſe man faine. For the lawe of God hath a far other end, than that it ſhould be abſolutelie perfourmed of vsus; or that we ſhould, by the obſeruation of it, obteine righteouſnes. Wherfore luſt is of two ſorts. Two ſorts of luſt.The one is a manifeſt conſent of the mind, which perteineth to euerie one of the commandements of God. For anger and hatred perteine to this commandement; Thou ſhalt not kill. Luſt and filthie deſire perteine vntounto this commandement; Thou ſhalt not commit adulterie. The other is a generall luſt, which is a proneſſe 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: Paule agreeth with Moſes.for Moſes ſetteth not foorth that precept ſo nakedlie as Paule dooth: but (ſaith he) Thou ſhalt not luſt after thy neighbours houſe, his field, his ſeruant, his maid, his oxe, his wife. The cauſe of this diuerſitie is, for that, when as Moſes ſhould giuegive the lawe vntounto men being rude, he would more openlie and more plainelie deſcribe luſt, by the obiects wherevnto it is carried; that therby they might the more eaſilie vnderſtand it. But Paule, which ſawe that he had to doo with them that knew the lawe, thought it enough preciſelie to ſaie; Thou ſhalt not luſt: ſuppoſing that it ſhould néed no further explication.
3 Neither alſo did Moſes himſelfe reckon vp all things, wherevnto we are led by luſt. Moſes reckoned not all the things into which luſt is ſowen.He thought it ſufficient, to reckon a certeine few things, which ſtraitwaie, for their homelineſſe and plaineſſe, ſhould be readie for euerie man to vnderſtand. And ſo we ſée, that God in like maner vſeth the figure Synecdoche well-néere in all the reſt of the commandements. And this hath Chriſt in Matthew plainelie taught vsus, Matth. 5,when againſt the traditions of the Scribes and Phariſies, he defended the true meaning of the lawe. For he taught, that in this commandement; Thou ſhalt not kill, is not onelie forbidden handie ſtrokes, but alſo contumelie, hatred, and wrath. And in that commandement; Thou ſhalt not commit adulterie, is not onelie forbidden the vncleane action, but alſo the luſtfull looking; and all maner of inflaming of the mind towards a woman, not being thy wife. After the ſame maner we might eaſilie declare, that in all the reſt of the commandements is vſed the figure Synecdoche.
Further, in euerie one of the commandements are commanded the vertues, which are contrarie to that vice, which is there prohibited. For when we are forbidden to beare falſe witneſſe againſt our neighbour; therewithall alſo we are commanded to defend the truth, and earneſtlie to maintein the good name of our neighbour. And when we are forbidden to ſteale; we are alſo commanded to be liberall towards our neighbours, and to communicate ſuch things as we hauehave, to them that want. And to declare that, which oftentimes commeth to my remembrance: The ten commandements of Moſes cō pared with the ten predicaments of Ariſtotle.the ten commandements ſéeme vntounto me to extend as largelie in euerie reſpect, touching honeſtie and diſhoneſtie, vertue and vice, as the ten predicaments of Ariſtotle. For euen as there can be nothing found in the nature of things, which apperteine not vntounto the nature of thoſe predicaments: ſo there is no vertue, no vice, no honeſtie, no diſhoneſtie, but may be referred vntounto ſome one of theſe ten commandements. And as all the generall words, and ſpeciall kinds of the other predicaments, are reſolued into the predicament of ſubſtance: ſo may all outward ſinnes be reduced into luſt. And as the predicament of ſubſtance hath matter and forme, as the chéefe and principall ground: ſo the whole conſent of our mind to ſinne, is reſolued into the naughtineſſe of our nature. Wherfore, notwithſtanding that in the lawe, there be ſet foorth thoſe things that be notorious and groſſe: yet in them God requireth that, which is commanded in the firſt and laſt commandement; to wit, that we ſhould hauehave the motions both of the bodie, and of the mind, honeſt and cleane: and that we ſhould flie from all thoſe things, which God hath forbidden vsus.
Beſides, it is to be noted, that Paule bringeth this as one onlie precept; to wit, Thou ſhalt not luſt. The commandement againſt luſt is not rightlie diuided into twaineI maruell therfore at ſome (amongſt whom alſo is Auguſtine) which of one commandement doo make two: as though in the one is prohibited adulterie, when it is ſaid; Thou ſhalt not luſt after the wife of thy neighbour: and in the other is forbidden; Not to couet other mens land, houſe, oxe, ſeruant, and maid. But if …he precepts ſhould increaſe in number, according to the number of the things that we luſt after; we ſhould of one commandement make in a maner infinite commandements. For it is poſſible, that we may couet our neighbors honours, dignities, veſſels, monie, garments, and infinite other ſuch like things. Howbeit, there be others, which, to kéepe the full number of ten in the commandements, hauehave left this commandement; Thou ſhalt not luſt, vndiuided, and hauehave diuided the firſt precept into two parts. So that in the firſt part they put this; Exod. …0, 3. and 4.Thou ſhalt hauehave no other gods: and in the ſecond; Thou ſhalt not make to thy ſelfe anie grauen image. But I thinke, that either of theſe parts perteine to one and the ſame precept. Which commandement is the firſt.And I ſuppoſe the firſt commandement is ſet as it were before the reſt, in ſtéed of a proheme; I am the Lord thy God, which hauehave brought thee out of the land of Aegypt. For in thoſe words we are commanded to count him for the true God.
And that we ſhould not thinke that he is to be worſhipped togither with other gods, immediatelie is added the ſecond precept, wherein we are forbidden to worſhip ſtrange gods, and grauen things and images. In the firſt commandement is offered vntounto vsus the Goſpell.And if a man will more narrowlie conſider the thing, he ſhall ſée the Goſpell offered vntounto vsus togither with this firſt commandement: for God in it promiſeth, that he will be our God. And in that, which is mentioned of the deliuerie out of Aegypt, is conteined a promiſe touching Chriſt. But to returne from whence we are digreſſed, we ought certeinlie to hold, that by this precept; Thou ſhalt not luſt, are prohibited our corrupt inclinations, and euill motions of the mind: which we ſhould not acknowledge to be ſinnes, vnleſſe the lawe had ſhewed them vntounto vsus. Ariſtotle, Pighius, and ſuch other like (for that they were ignorant of the lawe of God) affirme, that theſe are not precepts.
Of the compariſon betweene ſinnes.
4 But as touching the compariſon betwéene ſinnes, In 1. King. 16, verſ. 29.one ſinne may be reckoned more gréeuous than another. A comparing togither of ſins is to be doone by the word of God.And the cauſe of difference is no where to be ſought for, but in the word of God. For euen as the diſeaſes and imperfections of bodies, come through want of the temperateneſſe of humors, which is agréeable with the creature that liueth; and as the proportion is more or leſſe preſerued, diſeaſes are ſaid to be more or leſſe painefull: euen ſo commeth it to paſſe of ſinnes. For, according vntounto that, that they doo leſſe or more go from the ordinances of God, they are declared to be more or leſſe gréeuous. Howbeit, this is certeine, that two tables were giuen; namelie, the firſt and the latter: by reaſon whereof, thoſe ſinnes, which be doone againſt the firſt table, be more condemned, than thoſe which be againſt the latter table. But this I would not hauehave ſo to be vnderſtood, 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 ceremonie of no great importance, which apperteineth to the firſt table; who for all that ſhall not ſinne more gréeuouſlie than he, which dooth commit either murther or adulterie. Howbeit, the compariſon muſt be made betwéene thoſe ſinnes, which be of equall degrée and greatneſſe. For ſet downe on the one ſide the chéefeſt ſinne againſt the firſt table, and on the other ſide the greateſt againſt the latter table; then ſhall that be iudged more gréeuous, whereby the firſt table is broken, than that which is doone againſt the latter. And euen the ſame caſe muſt be in the meane ſort of ſinnes, and alſo in the lower; ſo that euer yée compare like with like.
By what means groweth the greatneſſe of ſinne.It happeneth alſo ſometimes, that one man is more vehementlie mooued to ſinne than an other. And certeinlie, his ſin ſhalbe iudged more gréeuous, that offendeth, hauing ſmall aſſaults or prouocations; than he that by greater violence is driuen to tranſgreſſe the lawe of God. The gréeuouſneſſe alſo of the ſinne is ſometimes weighed, according to the eaſineſſe or difficultie of forgiuing. Mat. 12, 32.For Chriſt ſaith, that They ſhalbe forgiuen, which ſpeake againſt the ſonne of man: but that the fault of them, which had blaſphemed the holie Ghoſt, ſhould not be forgiuen. Further, they tranſgreſſe more gréeuouſlie, which are moſt furniſhed with excellent knowledge. For The ſeruant, which knoweth the will of his Lord, and fulfilleth it not, is much more beaten, than he that dooth offend vponupon ignorance. Alſo, the heape of benefits beſtowed, dooth adde a more weight vntounto ſinnes: ſéeing they, which tranſgreſſe, being adorned with manie gifts, their ſinne is the more gréeuous, when they doo tranſgreſſe: for the vice of ingratitude increaſeth their ſinne.
Ouer this, the dignitie of the perſon is weighed: inſomuch as princes, and alſo biſhops, and miniſters of the word of God, doo ſinne much more gréeuouſlie, than the common perſons. For they ſit at the ſterne, Princes ſinne more greeuouſlie than the publike ſort.and hauehave in their hand the helme of the church or common-weale: by reaſon whereof all men take example by them. Some ſinne alſo are counted the more gréeuous, bicauſe they be not alone, but they drawe manie other miſchéefes with them. By reaſon whereof the ſinne of Dauid is verie much reprooued; 2. Sam. 11.bicauſe his adulterie was ioined with the murther of a good and faithfull man; namelie, of Vrias: beſides that there happened the ſlaieng of manie valiant ſoldiers, and the victorie betraied and tranſlated vntounto the enimies of Gods name. Wherefore, more gréeuous is that ſinne iudged to be, than if the fault had béene ſingle and alone. Alſo, that crime is moſt condemned, that bringeth moſt harme. For vndoubtedlie, he that taketh awaie a mans life, dooth more harme, than if hée doo but wound or elſe maime anie one part of the bodie. And further, the vehemencie and ardent deſire of the will is conſidered, wherewith men runne headlong into ſinne. For they that with all libertie runne into miſchéefe, are more to be reprooued, than they that vnwillinglie and ſtriuing there againſt, with great fight of conſcience, tranſgreſſe the lawe of God.
Alſo the offenſe of them is leſſe, which after a ſort be conſtrained to fall into ſinne, through great feare and want of ſtrength to endure affliction; than, if they ſhould willinglie and of their owne accord fall thereinto. And wonderfull gréeuous dooth the contempt of the word of GOD make ſinne to be. Furthermore, thoſe things that be openlie committed, bicauſe they giuegive an offenſe, and ſtumbling blocke vntounto others; therefore are more condemned, than ſuch as are doone priuatelie and in ſecret. And the ſinnes, which be committed againſt holie men, ſuch as are the prophets, and miniſters of the church, be horrible; bicauſe that iniurie and contumelie dooth more euidentlie redound vntounto God. Wherefore it is written; Zach. 2, 8.He that hurteth you, dooth as if hee ſhould touch the apple of mine owne eie. Luk. 10, 16.Hee that deſpiſeth you (ſaith Chriſt) deſpiſeth me alſo. And God warned the princes of this world, Pſal. 1, 16.that they ſhould doo no violence againſt his Chriſt; that is, his annointed.
Alſo, euen in ciuill matters, the dignitie of the perſon that is hurt is weiged. For he dooth woorſe, that hurteth his owne father; and the daughter, that riſeth againſt hir owne mother, than if they ſhould rage againſt anie other perſons; as the prophet Micheas in the ſeuenth chapter dooth teſtifie. Againe, verſe. 6.he is more ſharplie rebuked, that hurteth the magiſtrate and publike power; than he, which worketh iniurie to priuate men. Wherefore, by expreſſe words it is commanded of God; Exo. 22, 18.Thou ſhalt not ſpeake euill of the prince of the people. Likewiſe ſinne becommeth more deteſtable through continuance. And certeinlie, God dooth more gréeuouſlie puniſh them, which doo as it were rot in their ſinnes; than others, which once or twiſe doo amiſſe. Wherefore Amos the prophet, Amos. 1.in the name of GOD, repeated verie often that ſentence; VponUpon three or foure wickedneſſes I will not conuert him. Exo. 20, 4.Yea and God teſtified in the lawe, that he would take vengeance vponupon ſins, vntounto the third and fourth generation: when as they ſhould be continued through ſo manie degrées. Herevnto the place, time, and age dooth drawe a great weight with it. And there might be gathered well-néere innumerable other things, which either aggrauate or lighten ſinnes: the which both willinglie and wittinglie I ouer-paſſe.
5 Chryſoſtome noted, that we muſt not conclude that all ſinnes be of equalitie. Chryſoſt. In 1. Cor, 6. verſe, 9. All ſinnes be not of like equalitie.Although it be reckoned, that euen the leaſt ſinnes be of ſo great a moment, as they exclude vsus from the kingdome of God. This is common with them all, that they bereaue men of the moſt happie inheritance: yet ſhall they not be puniſhed with the like paines. Auguſtine, in his fourth booke of baptiſme, againſt the Donatiſts, ſaith; that The woords of Paule are not ſo to be vnderſtood, as though none ſhould be excluded from the kingdome of God, vnleſſe they be guiltie in all ſins ioined togither: but we muſt vnderſtand, that whoſoeuer ſhall be defiled, but euen with one of them; he is to be baniſhed out of the kingdome of Chriſt. Indéed he granteth, that it is vnpoſſible anie one ſinne ſhould be committed, but the ſame is accompanied with ſome other. Albeit, it be not of neceſſitie, that where one vice is, all the reſt ſhould followe: for ſinnes are not linked togither as vertues be. Which is declared by two reaſons. The firſt is, that vntounto one vertue are repugnant two vices, Sinnes are not neceſſarilie knit togither as vertues be.which are of the greateſt diuerſitie one from an other: wherevpon he, which is infected with one of them, cannot alwaies be defiled with the other; ſo as one man ſhould all at once be both fearefull and bold. Further, it hapneth oftentimes, that one ſinne expelleth an other: as ambition putteth awaie couetouſnes; couetouſneſſe, droonkenneſſe and ſurfetting. So then we cannot ſaie, that vices are [alwaies] ioined one with an other.
6 But that vertues be ioined one with an other, the Philoſophers make no doubt: as Auguſtine writeth in an epiſtle vntounto Ierom. Auguſtine.For bicauſe there is no wiſdome found, that is vniuſt and intemperate: and againe, no temperance, vnwiſe or ſlothfull. But Ariſtotle, in his fift booke of Ethiks, Ariſtotle.declareth this more plainelie; to wit, that we cannot appoint wiſdome to be, where other morall vertues be wanting: bicauſe reaſon ſhould then be troubled by naughtie deſires, neither could it kéepe ſtill the right courſe thereof. And againe, the reſt of the vertues without wiſdome can take no place, ſéeing euerie one of them is an habit according to right reaſon. And the goodneſſe and right courſe of reaſon hath no other being, but in wiſedome it ſelfe. Theſe things doo the Philoſophers affirme. But a Chriſtian man muſt not verie eaſilie be lead to conſent vntounto them; ſéeing he cannot denie, but that godlie men are indued with manie moſt excellent vertues: and yet he ought to confeſſe, that they doo ſinne verie often. For Iames ſaith; Iames. 3 ▪ 2. Iohn. 1, 10.In manie things we ſinne all. And Iohn ſaith; If we ſaie that we hauehave no ſinne, we deceiue our ſelues, and there is no truth in vsus. But he that hath ſinnes, how can he be adorned with all vertues; ſéeing ſinne is contrarie and likewiſe repugnant to vertues? Wherefore the Chriſtian ſeemeth in this matter to diſſent or diſagrée from the Philoſopher.
Auguſtine, in the ſame epiſtle, Auguſtine.goeth about to vndoo this knot on this wiſe; to wit, that the onelie vertue in Chriſtian religion is charitie, which conteineth in it ſelfe all other vertues; and the ſame, if it could be moſt perfectlie had, would vtterlie ſuffer no ſinne to be with it: for charitie is the fulfilling of the lawe. Where the lawe is fulfilled, and performed, there is no place left for ſinne. But ſéeing, while we abide héere in this life, our charitie is féeble and vnperfect; therfore it is eaſie to be prooued, that the ſame ſuffereth manie defects and ſinnes therewith. The verie which thing we perceiue to happen in heate, and other qualities of that kind; which being in their perfection, admit not by anie meanes anie contraries: but if they be remiſſe, and of leſſe force, they receiue perpetuallie ſomething that is contrarie vntounto them. Howbeit, in my iudgement we may eaſilier reſolue the matter; to ſaie, that thoſe things, which are taught by the Philoſophers, are true, concerning the morall vertues, and ſinnes onelie, which they in their bookes intreate of: but that the Chriſtian faith dooth more narrowlie looke into the nature of ſinne, than they were able to diſcerne. And thoſe things, which we admit to be ſinne, they would iudge not to be repugnant to their vertues; and conſequentlie, would repute them not in the place of ſinnes.
7 But to returne to our purpoſe. There ſéemeth a doubt to remaine, againſt that which we hauehave affirmed touching ſinnes; namelie, when as we ſaid, that they of neceſſitie be not ioined one with an other. For Iames wrote; A place of Iames expounded.He that offendeth in one, is become guiltie of all. So as it ſéemeth, that one ſinne being committed, the ſame draweth all other ſinnes with it. Howbeit, it ſhould appeare, that the ſentence of the apoſtle muſt be vnderſtood of charitie, which is violated by euerie kind of ſinne: the ſame being taken awaie, all vices doo breake foorth. Or elſe we will take his meaning thus; when as a man tranſgreſſeth one commandement, if he ſhould be ſtirred vp by the ſame force of temptation againſt the reſt of the commandements, he ſhould in like manner tranſgreſſe them. Neuertheleſſe, the former expoſition ſéemeth to approch more nigh the truth; ſéeing, whatſoeuer Iames ſaith; he manifeſtlie referreth it vntounto charitie. For he that falleth into anie ſinne againſt his neighbour, he is ſtraitwaie conuicted, to be guiltie of the violating of louelove. Wherefore, ſéeing it is not neceſſarie, that he, which is burthened with one ſinne, ſhould be iudged to be guiltie of all, the words of Paule (in the firſt to the Corinthians, the ſixt chapter, verſe the ninth) muſt not as we ſaid be vnderſtood; as though the ſinnes, which he reckoned, doo not exclude vsus from the kingdome of heauen, vnleſſe that all the ſinnes be ioined togither in one man at once. One onelie ſinne is ſufficient vntounto deſtruction. And thoſe things, which are ſpoken by the apoſtle, doo repreſſe them which flatter themſelues in the profeſſion of their faith, and make no reckoning to liue iuſtlie and godlie.
Auguſtine.Verie well did Auguſtine, in his fourth book of baptiſme againſt the Donatiſts, An infidell and an ill chriſtian are both in one ſtate of perdition.write, that An infidell diſputeth againſt the faith, but an ill chriſtian liueth againſt the faith. Séeing therefore either of them is againſt faith, neither of them can be ſaued by faith. Againſt the infidels, Chriſt ſaid; Vnleſſe a man be borne anew of water and the holie Ghoſt, he cannot enter into the kingdome of heauen. And on the other part, againſt the vngodlie chriſtians this is to be alledged; that Vnleſſe your righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſies, ye ſhall not enter into the kingdome of heauen. Wherefore, euen as the infidels hauehave not wherewith to delite themſelues in morall vertues: no more can thoſe, that be baptiſed (if they liue ill) promiſe vntounto themſelues euerlaſting felicitie; eſpeciallie, if they be infected with thoſe heinous crimes, which the apoſtle reckoneth vp: ſéeing how can they with theſe crimes be in the kingdome of God? For God gouerneth his kingdome by the word and the ſpirit: but theſe men doo theſe things, neither by the word, nor yet by the ſpirit; but rather by the fleſh and ſuggeſtions of the diuell.In 1. …ing 2, at the beginning.
8 Our Sauiour, in the 22. of Matthew, Marke the twelfe, and Luke the tenth chapters, rehearſeth the ſum of the commandements on this wiſe; The words of Chriſt, Thou ſhalt louelove the Lord thy God, &c. expounded.LoueLove the Lord thy God, with all thy hart, with all thy ſoule, with all thy mind, and with all thy ſtrength. And whereas he named the mind among the reſt (which word is not in the Hebrue) that he did in his owne right. For ſéeing he was the lawe-maker, it was lawfull for him to expound the ſame. Auguſtine, in his fourth booke, and ſixt chapter, De origine animae, ſhewed; What the hart is.that [héere] the hart ought not to be taken for that little member of the bodie, which lieth hidden vnderunder the ribs: but he will hauehave it vnderſtood to be that power of the mind, out of which the cogitations doo ariſe. And in verie déed; euen as the hart is neuer at reſt: ſo the mind dooth neuer ceaſe from cogitations. Moreouer, there be others, that expound the hart to be the deſiring power of the ſoule; and therefore they ſaie, that Chriſt added The mind. It liketh others to ſaie, that the hart conteineth the whole deſire; the ſoule, the angrie part; the mind, the knowing part; and finallie, that vnderunder 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; namelie, that God muſt not be loued for an outward faſhion ſake, but with the whole indeuour. Barnard.Wherefore, Barnard ſaith; that The maner how to louelove God, is to louelove him without meaſure. And Auguſtine, in his firſt booke, chapter 22. De doctrina christiana, wrote: When it is ſaid; With all the hart, there is now no part left vntounto vsus, which may attend or giuegive place to other deſires. And thoſe things, which we hauehave a mind vntounto, muſt of neceſſitie hauehave relation to that, wherein the force of our louelove conſiſteth: that is, vntounto God. If the words of the lawe, and of Dauid were examined with a right iudgement, the works of ſupererogation would quite be ouerthrowne; and the reaſons, alledged for our merits, conuinced: ſéeing, what is there remaining vntounto vsus, that is not bound vntounto God? For if we doo well, we doo but that which we ought to doo.
9 Paule diſputing of brotherlie charitie; In Rom. 12, ver. 10.Be you (ſaith he) affectioned to louelove one another with brotherlie louelove. In Gréeke it is foreign: in which words is declared, what maner of affect louelove is; namelie, a brotherlie affect. What foreign ſignifieth.And it is called foreign, which word ſignifieth an affect not comming of election: ſuch as are fréendſhips, which men enter into one with another, but graffed in by nature; and therefore ſo ioined to our minds, that in a maner it can neuer vtterlie be ſhaken off. And forſomuch as of theſe naturall affections, there are ſundrie ſorts or kinds (for either they are betwéene the parents and the children, or betwéen the huſband and wife, or elſe betwéene brethren) the apoſtle expreſſeth that kind, which moſt agréed with his exhortation, which he had begun; namelie, to giuegive vsus to vnderſtand, that our louelove towards others ought to be a brotherlie louelove. Which therefore is more vehement than common fréendſhips; for that theſe fréendſhips are diſſolued, euen betwéene honeſt men; when they perceiue that their fréends are fallen awaie from iuſtice, and are become wicked and corrupt. But as touching our parents, brethren, and children, it is vndoubtedlie a gréefe vntounto vsus, to ſée them behaue themſelues otherwiſe than we would they ſhould: yet is not therefore the affection of our mind towards them extinguiſhed. Beſides, in theſe néere fréendſhips, we expect not, that in louing, one ſhuld recompenſe another with mutuall benefits. For we louelove our children and brethren, of our owne accord; although they hauehave not bound vsus vntounto them by anie benefit of theirs towards vsus. And forſomuch as theſe things ought to be obſerued in chriſtian louelove, therefore Paule calleth it foreign; 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 vp louelove betwéene chriſtian men, we are taught by the example of Moſes. For the next daie after he had ſlaine the Aegyptian, Exo. 2, 13.when he went to viſit the Hebrues, & ſawe a certeine Hebrue dooing iniurie to another Hebrue (as ſaint Steeuen reciteth the hiſtorie) ſaid vntounto them; Acts. 7, 26.Ye are brethren, why doo ye on this ſort iniurie one to another? The ſtrength alſo of this affect, Gen. 45, 4.Ioſeph declareth. For he, when he ment vponupon the ſudden to reconcile himſelfe vntounto his brethren, of whom he had béene ſold to be a bond-man, ſaid vntounto them; I am your brother Ioſeph. And ſo ſoone as he had ſpoken that, he could not refraine himſelfe from teares. So great is the force of this fréendſhip with the godlie. Brotherlie freendſhip is of moſt force.Neither is the mutuall louelove betwéene chriſtians without iuſt cauſe called a brotherlie louelove; ſéeing Chriſt called his diſciples, Brethren: and that at that time chieflie, Iohn. 20, 17.when, after his reſurrection, he was now indued with immortalitie. Ariſtotle, in his ninth booke of Ethiks, when he treateth of fréendſhip; Among brethren (ſaith he) one and the ſelfe-ſame thing is diſtributed vntounto diuerſe. And therefore, forſomuch as they communicate among themſelues, in one and the ſelfe-ſame thing; in good right, the one loueth the other. By that one and the ſelfe-ſame thing, From whence brotherlie louelove ariſeth.wherein brethren doo communicate, he meaneth the ſubſtance of the father and of the mother; whereof each hauehave their part. The like conſideration alſo is there betwéene the faithfull: 2. Peter. 1, 4.for (as Peter ſaith) they be made partakers of the nature of God. So as they ought to louelove one another as brethren, which if they doo not, they are woorthilie called foreign, that is, without naturall affections. Which vice, as a ſinne moſt gréeuous, Paule, in the firſt chapter of the epiſtle to the Romans, verſe. 13.attributed vntounto thoſe, which fell awaie from the true worſhipping of God; and were therefore deliuered by him into a reprobate mind.
In 1 Cor. 12 verſe. 31. What charitie is.10 But as touching charitie, we hauehave decréed, that the ſame is a bountifull gift of the goodneſſe of God, and is euermore ioined vntounto true faith; whereby we are iuſtified. Wherefore, none that is a chriſtian indéed, is vtterlie deſtitute thereof. But to increaſe and giuegive it augmentation in vsus, if perhaps it become weake and faint, and out of courage; theſe helpes we may vſe. By what means charitie is woont to be increaſed.Firſt, let vsus diligentlie conſider with our ſelues, and weigh the benefits that we hauehave receiued of God by Chriſt. He gaue his onelie begotten ſonne for vsus, he deliuered vsus from ſinne, from death, from hell, and from the diuell; he adopted vsus for his children, and appointed vsus heires of euerlaſting life: and he now féedeth vsus, nouriſheth vsus, and (as a moſt mercifull father) beſtoweth all care and good will vponupon vsus. Theſe things if we oftentimes repeate in our memorie, they may effectually kindle our mind to louelove Chriſt, and God our creator. We muſt regard the dignitie of our neighbours.Alſo let vsus regard the dignitie of our neighbour, who, how weake ſoeuer he be, and ſubiect to vices, yet is he borne withall, and ſuſteined by God, and indued with manie benefits. He denieth him not the benefit of the ſunne, he ſendeth his gratious raine vponupon him, he giueth him health and the riches of this world: neither taketh he his image from him, as he deſerueth. What cauſe therefore may there be, why thou canſt not abide him? Peraduenture thou wilt ſaie, that he is a wicked man.
I will aſke of thée, whether thou doo more deteſt and abhorre ſinne, than God dooth? Where vndoubtedlie thou canſt not anſwer otherwiſe than it is; to wit, that GOD dooth farre go beyond thée, in deteſting of ſinne and wickednes. And yet neuertheleſſe, ſéeing thou ſéeſt that he dooth not immediatlie reuenge, but dooth prolong the time of repentance, and defer the puniſhment; whie dooſt not thou imitate him, and amend thy neighbour with patience, as much as in thée lieth? But if peraduenture he ſhall ſéeme to be incurable, thou muſt take héed (as much as in thée lieth) that by the often reſtraining of his naughtineſſe, A ſimilitude.there come not much harme. We ſée that the moſt wild lions, being otherwiſe fierce and cruell beaſts, are kept in iron chaines, and cloſe places, leaſt they ſhould doo hurt; and that at the pleaſure of their maiſters, who deſire to behold in them both the workemanſhip of nature, and the ſtrength of this kind of beaſts. But wilt thou alſo (to doo God ſeruice) kéepe thy neighbour in gard and cuſtodie, though he be euill, leaſt he ſhould hurt others; that the patience of God toward them maie be ſéene and perceiued?
But if thou wilt ſaie, that he is become ſo wicked, as he cannot be ſtaid from dooing much harme; and that he muſt in anie wiſe be cut off; then let publike authoritie (I meane the magiſtrates) execute their office. For if we, being ſtirred vp of our owne luſt, deſire to reuenge; we of our good cauſe ſhall make it euill. But if thou take in euill part the iniuries and wrongs doone vntounto thée, The change of perſon profiteth much.and therefore thinke that thou art moued vponupon iuſt cauſe: put the perſon of another man vponupon thy ſelfe, and imagine, that thoſe things, which be committed againſt thée, be doone againſt other men; then thou ſhalt ſée, that the diſquietneſſe of thy mind will be the leſſe, & by this alteration of perſons, thou ſhalt perceiue how greatlie thou art infected with the louelove of thy ſelfe. Alſo, for the retaining of charitie, it furthereth, to call verie often to mind, that the whole lawe is fulfilled thereby. It helpeth forward alſo to repeate in our memorie, how manie and how great debts we our ſelues are bound to performe. And hereof let vsus not be forgetfull, that in departing from charitie, we ſhall be nothing.
11 By theſe, and ſuch other like means, there is a great helpe for the kéeping and preſeruing of charitie towards our neighbours; although the ſame procéed from the méere liberalitie of God. Of this charitie ſpake Paule in the twelfe chapter of the firſt to the Corinthians; 1. Cor. 12, 13.And I will yet ſhew you a more excellent waie. It is all one, as if he had ſaid: I ſée you are poſſeſſed with a certeine deſire to excell other, now will I ſhew you the waie; the ſame is charitie, which (as concerning the word) hath affinitie with fauour and with louelove. What difference is betweene fauour, louelove, and charitie. The abiding place of charitie.From the which neuertheleſſe it ſo differeth, as fauour is the meaner and leſſer affect, and louelove is the more vehement affect. But charitie is appointed to be, where a certeine knitting togither, and néere fréendſhip happeneth betwéene the parties. So as we call that charitie, which is towards parents, towards the countrie, and towards kindred: which ſelfe thing is verie correſpondent to chriſtian louelove. For all we, which are beléeuers, hauehave one father, which is God; and one brother, the firſt begotten, which is Chriſt: wherefore we be knit togither with a moſt néere fréendſhip. Now that we knowe what the word meaneth, there reſteth, that wée declare ſomewhat, although rudelie, Ariſtotle.of the nature thereof. Ariſtotle, in his Ethiks, taught manie things concerning fréendſhip: and in his Rhetorikes he intreated at large concerning the ſame. And in effect his iudgement is, that to louelove a man, conſiſteth in this; Wherein louelove conſiſteth.namelie, that when we wiſh well vntounto him, then we doo well vntounto him; and that for himſelfe, not for our owne ſake. Here dooth humane wiſdome ſtaie, but chriſtian godlineſſe is lifted higher. For ſuch a one both willeth well, & dooth well vntounto his neighbour; and not for his owne proper commoditie, but for God and Chriſt his ſake; bicauſe he knoweth that his neighbour is created by God the father, and is redéemed by the bloud of Chriſt. The definition of charitie.Let charitie then be thus defined; that It is a power inſpired into our minds by the heauenlie ſpirit, whereby we wiſh well vntounto our neighbours, and doo good vntounto them, according to our power; and that for God and Chriſt his ſake.
Auguſtine.12 Auguſtine, in his 29. Epiſtle vntounto Ierom, ſaith; that This knowledge he hath of vertue, that it is charitie, to louelove thoſe things that ought to be beloued. And the ſame he ſaith is greater in ſome, but leſſe in other ſome, and in ſome none at all. But the moſt perfect charitie, wherevnto nothing can be added, muſt not be aſcribed vntounto anie, while we liue in this world. And he addeth, that there may be ſomewhat added thereto while we liue here, bicauſe ſomewhat is wanting therevnto, which dooth teſtifie both the fault and imperfection thereof; and thereby it cōmeth to paſſe (as he ſaith, Pſal. 14, 2.) that There is not a man that dooth good, and ſinneth not. 1. Ioh. 1, 10.And if we ſhall ſaie that we hauehave no ſinne, we deceiue our ſelues, and the truth is not in vsus. And it is written of Dauid; Pſal. 143, 3.Enter not into iudgement with thy ſeruant. And we ſaie all in the Lords praier; Forgiue vsus our treſpaſſes. Mat. 6, 12.It appeareth therefore, that this man of God aſcribeth perfect charitie to no man in this life; nay rather, there is ſomewhat euer to be added therevnto, ſo long as we liue, which declareth both the corruption and imperfection thereof. The verie ſame we may aſſure our ſelues to be in all the good woorkes that we doo. But it muſt be conſidered, that thoſe things, which be ſpoken of Paule concerning charitie, and the definition which we hauehave brought, doo perteine vntounto that charitie, which we hauehave towards our neighbour. And when he commendeth that louelove, he by an Antitheſis condemneth hatred, factions, diſagréements, and finallie all ſinnes, which are contrarie vntounto the ſame. Why Paule called charitie an excellent way.VponUpon good conſideration he calleth the waie thereof excellent; bicauſe thereby we ought to doo well vntounto the wicked, though they be vngratefull and vnwilling: in the amending of whom, godlie men, for reward and good will, doo ſuffer hatred and perſecutions.
13 Now, In Rom. 9, 3. at the beginning.as touching the degrées in charitie, oftentimes the kindred of the fleſh is the cauſe of louing our neighbour, and that according vntounto charitie. Paule ſaith vntounto Timothie; 1. Tim. 5, 8.He that hath not a care of his owne, and eſpeciallie of his familie, renounceth his faith, and is woorſe than an infidell: bicauſe, vnderunder pretence of religion, he liueth woorſe than infidels, who by the onlie guide of nature ſhew beneuolence towards their owne kindred, and prouide neceſſarie things for them. So then, we muſt iudge that the ioining of fleſh and kindred is giuen vntounto vsus by God, for to ſtir vsus vp vntounto charitie; not to hauehave reſpect vntounto thoſe things as our owne, but as ioined vntounto vsus by God. For otherwiſe, there is none that ſhall make a choiſe vntounto himſelfe of parents, brothers, or countrie. We ought therefore to care for thoſe things, which be giuen vntounto vsus by God; and not to ſpend our labour after our owne pleaſure, without making of choiſe. Not but that we ought to extend our good will and charitie vponupon all men, whatſoeuer they be: but now we onelie ſpeake of the degrées, and ſhew of the ordinarie and vſuall charitie, where we ought to beginne; vnleſſe ſome other occaſion drawe vsus to that, which is more néedfull.
In Rom. 10 verſe. 2.14 Howbeit, ſéeing Paule ſéemeth to be mooued with a deſire and good will towards the Iewes, for the zeale that they had without knowledge; there ariſeth a queſtion, whether anie ſins may ſo pleaſe vsus, as of them we ſhould take a delight; or that therefore ſhould be ingendered anie good will? We muſt put a difference betwéene ſinnes. A diſtinction of ſinnes.For there are certeine groſſe and vnmeaſurable ſinnes, which all men vnderſtand to be ſinnes. And there be other ſinnes, which although they be condemned before GOD, and are ſinnes in verie déed, for that they be committed by men not regenerate, who be as yet euill trées, neither direct they their works vntounto God, as they ought to doo; yet are they morallie good. Wherefore, if we meane of groſſe ſinnes, and ſpeake of ſinnes properlie and truelie, as they are of their owne nature; then none that is godlie will delight in this kind of ſinne. For if a man louelove God with all his heart, it is neceſſarie that he refraine and deteſt all ſinnes, which are manifeſtlie repugnant vntounto the will of GOD, We take pleaſure in ſinnes by chance.and vntounto his lawe. But accidentallie, or indirectlie, it is poſſible that ſome pleaſure may be taken in them.
Morall good works doo delight vsus though they be ſinnes.As if we be now ſet at libertie, the more and more gréeuous acts they be, which we hauehave committed, the more ſhall we reioiſe. And if a man hauehave béene before time proud, and arrogant, and after ſome fall, being repentant, doo behaue himſelfe more modeſtlie; he will ſomewhat reioiſe, by reaſon of his ſinne. Which alſo happeneth, if after faults be committed, good lawes be made, and an order appointed, that ſuch faults be not afterward committed. For we reioiſe, that ſuch an occaſion was offered. And bicauſe that (as Paule ſaith) Where ſinne hath abounded, grace alſo hath more abounded, and vntounto them that louelove GOD, althings worke to good: we will grant, that by a phraſe of ſpéech, (although not proper, but by accidents) the godlie may ſometime take pleaſure of ſinnes. But in ſpeaking of morall workes, which are doone by them that are not regenerate; if we looke perfectlie into them, A ſimilitude.we cannot but reioiſe in them. For euen as it is a pleaſure, and that not ſmall, to behold the vertues of hearbs, the properties of liuing creatures, of pretious ſtones, and of the ſtarres: ſo alſo it is a delight to ſée the acts of notable men, which acts GOD would hauehave to be in the nature of man, for the preſeruation of Common-weales, and of ciuill diſcipline.
Who taketh not pleaſure, when he readeth the honeſt life and vertuous acts of Socrates? Or when he weigheth with himſelfe the notable acts doone by Scipio Aphricanus? And alſo, when he ſéeth the things that be doone in our time of notable men, that are euen void of Chriſtian religion? Yea, for ſo much as they hauehave a certeine ſhew and countenance of ſound vertues, the godlie are ſo much delighted with them, as they are often times ſtirred vp to praie earneſtlie for the ſaluation of thoſe men: thus thinking with themſelues; If God vouchſafe to change theſe men, and to draw them vntounto Chriſt, they would be a great ornament and helpe vntounto the church: neither do they eaſilie deſpaire of their ſaluation. Euen as a ſkilfull huſbandman, A ſimilitude.if perhaps he ſée a ground verie ranke with brakes and wéeds, deſireth to buy the ſame; thinking with himſelfe, that if the naughtie hearbs were wéeded out, and the brakes with a plough rooted vp, fruits would plentifullie growe thereon. And ſo alſo will he doo, if he ſée wild vine trées, or wild oliue trées ſpring in anie place of their owne accord: for he will thereby iudge the ground to be méet both for vine trées, and for fat oliue trées; if it might be well huſbanded.
Alſo Chriſt our ſauiour, when a yong man had aſked him, what he ſhould doo to atteine to euerlaſting life: and he had anſwered him; Matt. 19, 16.Keepe the commandements: and when the yong man had replied, that he indeuoured himſelfe therevnto euen from his youth, (which neuertheleſſe was not true) Ieſus for all that delighted in that indeuour of his, whatſoeuer it was, touching the inquirie of ſaluation, and of obeieng the commandements of God, as much as in him laie. For this is the meaning of that, which Marke writeth in the tenth chapter, that Chriſt loued him; to wit, that conſidering his preſent calamitie, he was mooued with merciemercy: for that he, labouring and going about to atteine vntounto the righteouſneſſe of works, fell awaie from it. The ſame Lord alſo (when he had made anſwer that the greateſt commandement is To louelove God with all our heart, with all our ſoule, Mark. 12, 34and with all our ſtrength; and that the next commandement is, To louelove our neighbour as our ſelues: and that a certeine Scribe had commended the anſwer of the Lord) the Lord ſaid; Thou art not far from the kingdome of heauen, although he yet beléeued not, neither was he iuſtified by Chriſt. But the Lord would declare, that this his aſſent to the truth, reſembled ſome ſhew of dutie and godlineſſe.
Wherefore, in ſuch works, as morallie be called good, the mind of the godlie ſort is delited; although it be alſo gréeued, that thoſe works be not doone as they ought to be. And as touching the ſaieng of the apoſtle, we muſt not gather, Rom. 10, 2,that he of ſinne, that is, of zeale, without true knowledge conceiued a louelove and good will towards the Iewes. For he reaſoneth not from the cauſe; naie rather, by the effect he declareth his louelove towards them; namelie, in that he not onelie praieth for the ſaluation of them, but alſo for that he aggrauateth not the crime, which they were guiltie of, but rather excuſeth it, ſo far as the matter will permit. It ſhould be a falſe argument A non cauſa vt cauſa (that is, taking that for the cauſe, which is not the cauſe) if a man would hereby prooue, that Paule was delited in the ſinnes of the Iewes. But if a man will néeds contend, that this argument is taken from the cauſe; we will ſaie, that foreign, which in Engliſh is Harts deſire, is in this place an affect, The zeale of the Iews was ſinne.which perteineth vntounto merciemercy. And ſo Paule had compaſſion of the Iewes, bicauſe he ſawe them ſo miſerablie deceiued.
Of Salutations.
In 2. King. 5, verſe. 29.15 That, which in the ſcriptures is commanded of forbidding ſalutations one towards another, ſéeme to be a verie hard & vnvſuall thing; forſomuch as a ſalutation is nothing elſe, What is a ſalutation.but a luckie and happie praieng, and it is not the leaſt worke of charitie towards our neighbours. Among the Hebrues it is expreſſed in the word Beraca, which is (as they commonlie call it) a benediction, or a good and gladſome praieng: and of the Gréeks it is called foreign. Further, to ſalute againe, commeth of a gratefull mind, and belongeth vntounto exchanging or recompenſing iuſtice. For it is méet and good right, that we ſhould in like maner wiſh good things to them, which hauehave firſt wiſhed well to vsus. And there is no doubt, but that mutuall ſalutations doo verie much further vntounto the ioining togither of minds. Which coniunctions, how neceſſarie and profitable they be in a chriſtian Common-wele, and in the church of Chriſt, all men doo knowe. Auguſtine, Auguſtine.in his 42. ſermon De ſanctis; If anie doo not ſalute a man, whom he méeteth, or vſe not ſalutations againe vntounto him that hath ſaluted him, he ſhall not be taken of the traueller for a man, but for a ſtocke, a ſtone; or for Mercurie, who ſtanding by the waie, directeth the iournie, and ſpeaketh not a word.
Neither can mutuall ſalutation be iuſtlie forbidden; ſéeing we are bound therevnto by commandement. For it is commanded, that we ſhould praie, Matth. 5, 44not onelie for our fréends, but alſo for thoſe, which be aduerſaries vntounto vsus: ſo as we muſt wiſh good and proſperous things vntounto them alſo. Wherevpon Chriſt, in the fift of Matthew, verſe. 47.ſaith; If you will onelie ſalute thoſe, which ſalute you, what reward ſhall ye hauehave? Doo not the Publicans and ſinners the ſame? Neither are theſe kinds of ſalutations vnprofitable; but if they be doone by faith, Profitable ſalutationsthey be acceptable vntounto God, and are by him gratiouſlie and gentlie heard. The old fathers, when they were departing out of this life, ſpake ſalutations or comfortable words vntounto their fréends, to the great benefit of them: Deut. 33. Gen. 48, and 49. Gen. 27.as Moſes did vntounto the Iſraelites, Iacob vntounto his children, and Iſaac vntounto his. And in that kind of ſalutations, manie myſteries are opened by the holie Ghoſt. Chriſt alſo commanded his apoſtles, that they ſhould ſalute the houſhold, wherevnto they did come: verſe. 12. & Luke. 10, 5.as it is written in the tenth of Matthew. The maner of the ſalutation is ſet foorth; namelie, that they ſhould ſaie; Peace be vntounto this houſe. And that, which Chriſt gaue in commandement, he expreſſed by example: for he ſaluted the apoſtles, ſaieng; Peace be with you. Iohn. 20, 19And when he was riſen from the dead, he ſaid vntounto the women, which returned from the ſepulchre; All haile.
It ſéemeth alſo, that among the apoſtles, Salutations vſed by Chriſt and his apoſtles. Matt. 26, 49.there was a cuſtome, that at their méeting and departing they ſaluted one another, and their maſter alſo. Wherefore, Iudas that betraied Chriſt, when he came vntounto him, he ſaid; Haile maſter, and gaue him a kiſſe, which was a ſigne of a luckie praier. Yea moreouer, Paule, In euerie one.in the writing of his epiſtles, did put ſalutations, as well to the beginning as ending of them: and he commanded the Corinthians, 2. Co. 13, 12that they ſhould ſalute one another with an holie kiſſe. And in the Church the maner was, that when the holie ſupper was miniſtred, the brethren ſhould one kiſſe another. The which cuſtome is deformed in Poperie; and in the ſtéed of that kiſſe, they carrie about ſignes and little images to be kiſſed. The angels likewiſe hauehave ſometimes ſaluted godlie men: as Gabriel did Marie, ſaieng; Salutations of angels. Luke. 1, 28.foreign, that is, All haile thou freelie beloued. And the angel wiſhed health vntounto Gedeon, ſaieng; The Lord be with thee. Iudg. 6, 12.And the mother of Samſon heard a ſalutation that came from the angel. Howbeit, we read not, that God did ſalute anie man; ſéeing it is the propertie of him to giuegive helth, and not to praie for the ſame: bicauſe, in that he is the higheſt nature, to make praiers doo not belong vntounto him.
16 And ſalutations were common, Salutations among the Ethniks.and in eſtimation not onelie among the Hebrues, but alſo among the Ethniks. For the Romans counted it a great honour to be ſaluted: and ſalutations were numbered among the principall duties. Wherefore, to ſuch as vſed to ſalute, there was a certeine dailie almes diſtributed, either of monie, or elſe of meat. And the noble perſonages of that Common-weale, builded porches before their gates, where the ſaluters ſhould remaine, and after a ſort be harbored; in the morning, before they were licenced to come vntounto them. The formes of ſaluting were of diuers ſorts. [Among the Graecians] foreign. Among the Hebrues, Schalom; and ſuch like. Yea and the men in old time, did ſaie likwiſe that their gods ought to be ſaluted. Wherefore one ſaith in a Contedie of Terence; From hence I will depart home to ſalute the gods. And there be ſome, which thinke, that in the ſame, and ſuch like formes of ſpéech, to ſalute, is to worſhip. Which me thinketh is not rightlie ſaid, ſéeing the verie proper ſignification therein may be reteined: What is ment by ſaluting of God.for ſo much as it is lawfull to wiſh well vntounto God; not as though he hath néed of anie thing, but we may praie that his glorie, maieſtie, name, and dominion, may alwaies be famous and ſpred abroad: as Chriſt taught in the former petitions of his praier.Mat. 6. 9, & 10.
Emperours alſo, and kings, are ſaid to be ſaluted; ſo ſoone as theſe honours and dignities be giuen vntounto them. For armies were woont to ſalute their capteine by the name of Emperour, when he had well performed his affaires. And euen in this point they depart not from the proper ſignification of the word; bicauſe, in the promoting of men vntounto high dignities, they praied that God would proſper them well. Beſides this, there be ſalutations of reioiſing; either for the victorie gotten, or at the returne of a man home into his countrie; or elſe for the atteinment of goods or riches: wherein alſo nothing elſe is doone, but a praieng vntounto God, that theſe goods may hauehave good ſucceſſe with them, whome we fauour. So as the ſalutations, that be of thoſe kinds, may not be condemned, but ought to be verie well allowed; were it not, that ſuperſtition, which corrupteth all things, had not manie times béene mingled therewith. For the old Ethniks in their funerals, did ſalute the ſoules of them that were dead, ſpeaking vntounto them their laſt farewell. Yea and they viſited the aſhes of dead men, their ſepulchres, reliks, and ſpoiles, praieng for the happineſſe of them that were dead. Wherevpon Aeneas in Virgil ſaid; All haile ô bleſſed father mine, yet once againe all haile. And from the Ethniks, thoſe cuſtomes deſcended vntounto the chriſtians: The papiſts followe the Ethniks in ſaluting the dead.for in the Popes church, they ſalute the ſoules of them that be departed, while they praie for their reſt, and for deliuering them from the paines of purgatorie. They make viages alſo to ſalute ſaints; namelie, Antonie, Iames, Peter, Paule, and Marie.
17 Wherefore, let theſe ſuperſtitions be reiected: but in the meane time, let profitable and honeſt ſalutations continue, the which Elizaeus by his commandement did not take away. For that, which he commanded vntounto his ſeruant Gehezi, muſt not be vnderſtood, Why Elizeus commanded his ſeruant not to ſalute by the waie.as the words ſignifie at the firſt vew; ſéeing it is a figuratiue ſpéech: euen as all other ſpéeches be, that ſéeme to be againſt charitie, as Auguſtine hath declared vntounto vsus. Surelie, the mind of the prophet is more to be weighed than his words: for his meaning was nothing elſe (as D. Kimhi hath verie well expreſſed) but that he ſhould make haſt, and find no delaies by the waie; and that he ſhould bend his mind and cogitation onelie to that thing, wherevnto he was ſent, ſetting his hart vponupon nothing elſe, whether he were ſpeaking or dooing. In the ſelfe-ſame ſenſe Chriſt, (as we hauehave in the tenth of Luke) commanded his apoſtles, when he ſent them about to preach, verſe. 4.that they ſhould ſalute none by the waie; for he would not, that by their finding of talke and communication with other, their minds ſhould hauehave béene drawne aſide from preaching of the Goſpell. Aſſuredlie, the diuell is not more buſilie occupied about anie thing, than in bringing in of lets and delaies, when we are in hand with our vocation.
But we, on the contrarie part, muſt ſet all things aſide, to performe the vocation that is laid vponupon vsus. Which was not vnknowne vntounto the old Ethniks, who vſed to ſaie vntounto the prieſt, while he was occupied about his ſeruice; Applie this thing. And Auguſtine, in the place aboue alledged, did declare the force of this ſpéech, ſaieng; that in theſe words was ment a ſtrait charge to make haſt. He addeth moreouer a verie wittie expoſition, but ſuch, as dooth not much ſerue vntounto the hiſtorie: We (ſaith he vntounto the people) ſpeake ſalutations vntounto you, when we are preaching of the Goſpell; bicauſe you can be ſaued by nothing elſe, but by the Goſpell of the ſonne of God. So that ye muſt be ſaluted with this kind of ſalutation, but not in the waie, that is to ſaie, incidentlie or indirectlie. Which thing they doo, that preach not the truth from their heart; but for lucre ſake, for honour, or elſe to bring ſome man into enuie and hatred, not to win the hearers vntounto the Lord; as they did, of whome Paule admoniſhed the Philippians. Phil. 1, 15.For they, that ſalute a traueller by the waie, go not purpoſelie to him; they go not home to his houſe to wiſh him well, but they doo it incidentlie and in the waie. Indéed 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 hauehave our mind to be wholie imploid vponupon our vocation, not to be carried here and there with ſundrie cares; not to make anie delaies, and that the function committed vntounto vsus, ſhould be performed with moſt feruent deſire.
18 But if anie be not ſatiſfied with the figuratiue ſpeach, there will be no diſcommoditie, A Rule.if he expound it according to the literall ſenſe. For affirmatiue precepts, although they apperteine vntounto charitie, yet did they bind men to performe them: howbeit, in certeine times and places, and with circumſtances. For it is commanded vsus, that we ſhould receiue the ſacraments: yet this muſt not be doone alwaies, and in euerie place, but at ſuch time onelie, as we méet together in the holie aſſemblie; and the ſame is to be diſtributed in ſuch place, and after ſuch ſort, as Chriſt hath commanded. Alſo, there is a commandement for the diſtributing of almes, but yet not to be doone towards all perſons: ſith, who is he that will beſtowe almes vponupon them that be rich and wealthie? Neither muſt we giuegive at all times: for ſurelie, they that want themſelues, cannot giuegive vntounto others. Euen 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 vſed vntounto them, which be excommunicated; or vntounto thoſe, which come vntounto vsus with infected and corrupted doctrine. For vntounto them (as Iohn hath commanded) we may not ſaie, 2. Ioh. 5, 10.God ſpeed. And thus much of ſalutations.