Common Places, Part 2 · Chapter 3 – Chapter 4
The third Chapter. Of the Lawe.
HEre I thought it good to ſpeake ſomewhat concerning the nature of the lawe, In Rom. 5. Of the nature of the lawe, the Manicheis and Pelagians vnderſtood it not.and therewithall to ſhew, how the Manicheis and Pelagians vnderſtood it not: and what the ſame worketh in vsus, either before regeneration, or after we be iuſtified. Firſt, as touching the forme thereof, the ſame muſt be affirmed, which Paule ſaith in his epiſtle to the Romans, when he writeth, that it is ſpirituall. But the vniuerſall end therof, and which apperteineth vntounto all men, is to bring men vntounto the knowledge of ſinne. Which thing Paule ſignified, ſaieng; Rom. 3, 20.that By the lawe commeth the knowledge of ſinne. Here if thou demand wherefore the apoſtle ſaid not rather; By the lawe commeth the knowledge of righteouſneſſe? I anſwer, bicauſe a man not yet regenerate, ſo long as he is without Chriſt, can not hauehave in himſelfe the féele of good works, or of true righteouſneſſe, which may ſatiſfie the lawe of God. Wherefore, when he compareth his dooings with the lawe, he perceiueth them to be onelie falles and tranſgreſſions. But if we doo ſpeake of the end of the lawe, as touching the elect; that is Chriſt. And this dooth alſo Paule teach, ſaieng; Rom. 10, 4▪The end of the lawe is Chriſt vntounto ſaluation: which yet he ſpeaketh not vniuerſallie, but VntoUnto euerie one that beleeueth. The lawe by it ſelfe dooth not lead to Chriſt and to ſaluation.For the lawe it ſelfe, by it ſelfe dooth not bring a man to this end. The Ethniks ſaid, that The end of the lawe is a knowledge, which it bréedeth as touching things to be doone. Wherevpon Chryſippus (as he is cited in the Digeſts) ſaith; that The lawe is the knowledge of things diuine and humane. Howbeit, this end, and this definition be to largelie extended: for all wiſdome, and all good arts, doo teach ſome knowledge of diuine and heauenlie things.
Now there remaineth, that we diligentlie conſider what is the matter an… efficient cauſe of the lawe. The matter and efficient cauſe of the lawe.And to comprehend theſe things bréeflie, I ſaie, that The lawe is the commandement of God, wherin both his will, and alſo his diſpoſition or nature is expreſſed. What the lawe is.When I ſaie, A commandement; I note the generall word: for there be commandements of the people, of the ſenate, of kings, of emperors. But when I ſaie, Of God; I make a difference, which betokeneth the efficient cauſe. Whereas I ſaie, that in the lawe is expreſſed the will of God, that is more euident than néedeth expoſition. But perhaps it may ſéeme more obſcure, that I ſaid, The lawe teacheth vsus concerning the nature and diſpoſition of god.we be taught in the lawe concerning the diſpoſition of God, and be ſtirred vp to the knowledge of his nature: wherefore we will make the ſame plaine by examples. When God commandeth vsus, that we ſhould louelove him; he teacheth vsus thereby, that he is of a nature to be beloued: for things can not rightlie be loued, vnleſſe the verie ſame are worthie to be loued. And vnleſſe he were well affected towards vsus, he would not ſet foorth vntounto vsus that chéefe good, which we ſhould louelove: wherfore he chéeflie perſuadeth vsus vntounto this, bicauſe he deſireth to hauehave vsus partakers of himſelfe. We perceiue therefore, that he is ſuch a one towards vsus, as he alſo deſireth vsus to be. And when he forbiddeth that we ſhould not kill, firſt he ſheweth his owne will. Further, he declareth himſelfe to be a God, which deteſteth violence and iniuries, and he had rather doo good vntounto men, than hurt them. After the ſame ſort theſe two things might be ſhewed in the reſt of the precepts.
And out of this definition thoſe things may be alſo gathered, the which we ſpake aboue, touching the forme and end of the lawe: bicauſe it is of neceſſitie, that ſuch a doctrine be ſpirituall, & that it bréed an excellent knowledge. And we be taught, The benefit of the lawe.that it is no ſmall benefit, that God hath thereby giuen vntounto men: for he bringeth to paſſe, that both we knowe our ſelues, and vnderſtand the properties of God. Platos definition of the lawe.Plato in his bookes of the lawe of a publike weale, and in Minoe, ſéemeth thus to define a lawe; namelie, that It is a right waie of gouerning, which by profitable meanes directeth vntounto the beſt end; by ſetting foorth puniſhments vntounto the tranſgreſſors, and rewards vntounto the obedient. This definition may verie well be applied vntounto the lawe of God: yea verelie, there can be no ſuch lawe, vnleſſe it be of God. It is no maruell then, The old Law-giuers made God to be the author of their lawes.if the old Law-makers, when they would hauehave their lawes commended, did feigne ſome god to be the author of them: for Minos aſcribed his lawes to Iupiter; Lycurgus, his to Apollo; Solon and Draco, theirs to Minerua; Numa Pompilius, his to Aegeria. And we are aſſured out of the holie ſcriptures, that our lawe was giuen of God by Moſes in mount Sina.
2 And theſe things thus ordered, concerning the nature and definition of a lawe; we may eaſilie vnderſtand, how fowlie the Manicheis hauehave erred, which blaſphemed the ſame, The Manicheis condemned the lawe as euill.and curſed it as euill. For ſéeing the lawe commandeth nothing, but things to be commanded; and forbiddeth nothing, but things to be forbidden; how can it iuſtlie be accuſed? For there can be no iuſt or honeſt duetie found out, but that by the lawe of God it is commended; and nothing fowle or diſhoneſt, but it is forbidden in the ſame: nor onelie wicked dooings are prohibited by the lawe, but alſo wicked luſts are condemned. Wherefore that ſheweth, It biddeth both the works and will to be corrected.that not onelie the outward works, but the mind and will muſt be corrected. And ſince a great part of felicitie ſtandeth in the acknowledging of God, & that philoſophers doo ſo greatlie commend the knowledge of our ſelues; both which things, the lawe of GOD doth appoint: the ſame cannot (without gréeuous offenſe) be blamed as euill and pernicious. Yet the place wherein it is ſaid; Rom. 5, 20.that The lawe entred in, that ſinne ſhould abound, might ſéeme to make ſomewhat for the Manicheis. As alſo that to the Galathians; Gala. 3, 19.that The lawe was giuen bicauſe of tranſgreſſions. And that in the 7. chapter of the epiſtle to the Romans; that Sinne through the commandement killeth. Rom. 7, 11.And that which is ſaid in the ſecond epiſtle to the Corinthians; 2. Cor. 3, 7.that The lawe is the miniſterie of death. All theſe ſéeme to confirme the error of the Manicheis.
But there muſt a choiſe diligentlie be made of thoſe things, which of themſelues belong to the lawe; from thoſe which followe it by reaſon of another thing, and by accidentall means: for ſinne, death, damnation, and other things of this ſort, doo ſpring out of the lawe, by reaſon of the corruption of our nature. But if thou compare not the lawe with our nature, but conſider the ſame by it ſelfe; or if thou referre it to a ſound and vncorrupt nature: thou canſt not otherwiſe pronounce of it, than that which Paule ſaith; Rom. 7, 12.that It is ſpirituall, holie, good, and that it was ordeined for life; and that rather it muſt be ſaid to declare, than to worke ſinne. Wherefore, A ſimilitude.if deformed men lieng hidden in the darke, ſhould ſaie vntounto one, which by chance bringeth a light; Get thée awaie hence, leaſt thou make vsus deformed by this thy light: certeinlie, we would not gather by their words, that the power and nature of the light is ſuch, as it can make men deformed; but this rather, that thoſe things, which of themſelues be deformed, are by the light diſcouered and ſhewed what they be. Euen ſo fareth it altogither with the lawe: for after a ſort it bringeth in light, & bringeth foorth to our knowledge the ſinnes which before laie hidden.
Why men doo hate the lawe.But ſome man will ſaie; If the lawe be good and holie, whie are men ſo diſcontented therewith, and hauehave it in hatred? Euen bicauſe it calleth men backe from thoſe things, wherevnto by nature they are inclined: for it gréeueth them to be forbidden thoſe things. And when we looke in the lawe, we ſée the things which we ought to doo; and by reaſon of the pride, which is naturallie planted and ingraffed in vsus, we would not be reſtrained by anie rules. Moreouer, we perceiue that our actions be wreſted from that vprightneſſe, which is ſet foorth in the lawe; and that (which is more gréeuous) we féele our ſelues to be ſo weake, that we cannot correct them, and reuoke them to the rule preſcribed. But in the meane time we looke vponupon the puniſhments, and vponupon the wrath of God, which for ſinne we doo incurre. We be not angrie (as it ſhuld be) with our ſelues, but with the lawe, and with God.All theſe things ſo offend our mind, as we be angrie, not with our ſelues and our ſinnes, as méet it were; but with the lawe that is giuen by God: whereas otherwiſe the ſame is moſt perfect and moſt holie. Howbeit, this diſcommoditie may be remedied; and it may be brought to paſſe, that that which before diſpleaſed, may pleaſe vsus afterward: and this will come to paſſe, if we ioine the lawe togither with Chriſt.
A ſimilitude. Exod. 15, 25For as the waters of Marath were moſt bitter to the children of Iſrael in the wildernes; & yet the verie ſame, by caſting in the wood, which God had appointed, were made ſwéete: euen ſo, although the lawe of it ſelfe be bitter; yet if Chriſt (whom God hath ſet foorth vntounto vsus to be an onelie ſauior, and the verie iuſt end of the lawe) be added therevnto, then ſhall we féele it to be ſwéet. The which thing that it happened vntounto Dauid, verſe. 11. The praiſes of the lawe in the Pſalms. Iere. 31, 33.it is manifeſtlie perceiued by the 19. Pſal. wherein the praiſes of Gods lawe are woonderfullie ſet foorth: for it is called pleaſant & ſwéet, aboue honie and the honie combe. And this is it, which is promiſed vsus in the prophet, that GOD would write a lawe in our harts: which is nothing elſe, than that he would giuegive vntounto vsus the ſpirit of Chriſt, by whom we ſhould be inclined to thoſe things, which the lawe hath commanded to be doone; that at the leaſt-wiſe the commandements of GOD may be pleaſant vntounto our harts. Which thing the apoſtle alſo teacheth, when he ſaith; Rom. 7, 25.I ſerue the lawe of God in my mind. Wherof the regenerate hauehave experience, who though they be not able to performe a perfect obedience vntounto the commandements of God; yet doo they louelove them, and excéedinglie deſire them, and imbrace them as the chiefe God; and doo continuallie praie vntounto God, that they maie drawe moſt néere to the perfection of them. By theſe things it appéereth, how the commoditie and righteouſneſſe of the lawe is defended againſt the Manicheis.
3 But on the other ſide, The Pelagians iudge the lawe to be ſufficient to ſaluationthe Pelagians are no leſſe to be ſhunned, which attribute more vntounto the lawe, than is conuenient; for they iudge the ſame to be ſufficient vntounto ſaluation: and ſaie, that men, if they hauehave once vnderſtood what is to be doone, may be able (by the verie ſtrength of nature) eaſilie to performe the ſame. Wherefore Pelagius, for feare leaſt he ſhould hauehave béen condemned by the biſhops of Paleſtine, as one which vtterlie denied the grace of God, confeſſed the ſame grace in word: for he affirmed, that it is néedfull to hauehave the grace of God vntounto ſaluation. But by grace he ment no other thing, By grace he ment nothing elſe but nature and the lawe.but nature it ſelfe fréelie granted vntounto vsus by God; inſomuch as God hath made vsus reaſonable, and indued vsus with frée will. Moreouer, he called grace a lawe, or a doctrine: bicauſe of our ſelues we be ignorant what is to be doone, or what to be beléeued; vnleſſe God doo reueale thoſe things vntounto vsus. Wherevpon Auguſtine, in his booke De gratia Christi, againſt Caeleſtinus, writeth; that They affirme the poſſibilitie of nature to be holpen by grace. But he addeth; that If their meanings be examined, and thoroughlie ſifted, we ſhall perceiue, that by grace, doctrine, and lawe, they meane nothing elſe; but that a man, hauing onelie receiued the knowledge of the lawe, hath power enough of himſelfe to doo the commandements.
VntoUnto which error the Schoole-diuines drawe verie néere, when they teach; that A man, Wherein the ſchoolemen come neere to the Pelagians.by the verie power of nature, is able to kéepe the commandements of GOD, as touching the ſubſtance of the worke; although not according to the intent of him that commandeth. By which words this they ſignifie, that we be able to performe the verie works, although not in ſuch ſort as GOD hath commanded them to be doone; namelie, in charitie, and in the ſpirit: which latter part I ſuppoſe they added, that they might be ſéene in ſome point to diſagrée from the Pelagians. But Auguſtine ſo farre diſagréed from theſe kind of opinions; as vntounto thoſe, which be regenerate, while they liue in this fleſh▪ he granteth not a perfect obſeruation of the commandements of God: which euidentlie appéereth by his retractations. And that his iudgement therin is moſt true, Paule declareth in the epiſtle to the Romans.Rom. 7.
Doubtles, if the matter were ſo, The Pelagians make the death of Chriſt of none effect.as the Pelagians taught; there was no néed of Chriſts comming, and of the ſacrifice of the croſſe: for theſe things were therefore giuen, bicauſe by our owne ſtrength we could not atteine to the righteouſneſſe of works. Rom, 8, 3▪Which Paule plainlie teſtifieth, ſaieng; That which was vnpoſſible to the lawe, forſomuch as it was made weake by the fleſh, &c. Theſe things doo manifeſtlie teach, that man, by reaſon of the infirmitie of the fleſh, might not fulfill the lawe. Further, he ſaith; The wiſedome of the fleſh is enimitie towards God, Rom. 8, 7.for it is not ſubiect vntounto the lawe of God, neither can it be. For although the lawe hath power to teach, and to giuegive light vntounto the mind; yet doth it not therefore miniſter ſtrength, or change the will. Wherefore Ambroſe in his booke De fuga ſaeculi, ſaith; that The lawe can ſtop the mouth of all men, but yet cannot conuert the mind. And a little after; The lawe in déed maketh the fault euident, but taketh not awaie the naughtineſſe. Wherefore grace muſt be added therevnto; the which, bicauſe the Pelagians contemned, they wandered from ſaluation, and were iuſtlie condemned of the church.
The office of the lawe.4 As concerning then the office of the lawe, theſe few things muſt be obſerued; firſt, that the ſame is not altogither vnprofitable, euen without regeneration: for it may be auaileable to ſome ciuill diſcipline. For, if men doo the outward works of the lawe, in ſuch ſort as they may: although they be ſinnes vntounto them, which doo them; yet through them, ciuill order may be preſerued. For where there is no obſeruation of theſe things, all things are confounded; wrongs be doone, naughtie luſt rageth out of meaſure, the wrath of God is kindled; ſo as he ſuffereth thoſe common-weales, which be thus corrupted, not long to continue. Alſo there is an other worke of the lawe, which is inward, apperteining to the conſcience, that it ſhould perpetuallie accuſe, vex, whip and condemne the ſame. And by this meane, as we hauehave ſaid, God dooth at the length bring men to iuſtification: After regeneration the lawe is not idle.which iuſtification being obteined, the lawe dooth not yet lie idle; but is like vntounto a glaſſe, wherein the regenerate behold what fruits of faith they ought to bring foorth, how much they ought euerie daie to profit, what they hauehave to giuegive thanks for, and how much they want of the iuſt reſtitution, whereby they may the more earneſtlie praie vntounto God therefore. Alſo, the lawe ſetteth a marke before our eies, whervnto they ought to leuell in all their actions: vntounto the which, although they cannot atteine in this life; yet they muſt applie their indeuour to depart but a little from it. By theſe things it appéereth, how much the lawe dooth auaile in outward works; what it worketh in the conſcience, and how much it helpeth them which be regenerate.
Of Philoſophie, and of the compariſon hereof, eſpeciallie morall, with Diuinitie; taken out of the beginning of the Commentaries vponupon Ariſtotles Ethiks.
5 All the knowledge that we hauehave, is either reuealed, or gotten by indeuour: in the former part is diuinitie, and in the latter is philoſophie. The name of philoſophie is compounded. Wiſedome of ſome is called a knowledge of all the things that be extant. How farre wiſdom… knowledge extendeth.But ſince that wiſdome comprehendeth nothing but a certeine and vndoubted knowledge, it cannot be as concerning all things; for ſome certeine things are vnknowne: things that come by chance and caſuallie, cannot be knowne, bicauſe of their vncerteintie. Others ſaie, that the ſame is a knowledge of diuine and humane things: howbeit, betwéene diuine and humane, there are found manie things; namelie, the circles of heauen, ſtarres, elements, meteors, ſtones, mines, plants, herbes, and brute beaſts. But they referre heauen vntounto God; bicauſe it is a thing immortall: but inferiour things, they ſaie, belong vntounto men, forſomuch as they be corruptible. But in what place will they account the ſcience Mathematicall? Howbeit it ſéemeth méet that it be defined; to wit, A definition of wiſdome.that It is an habit giuen to mens minds by God, increaſed by diligence & exerciſe, wherby althings that be, are comprehended, ſo far foorth as they can certeinlie & by firme reaſon be comprehended, that man maie attaine vntounto felicitie. And héere be all the kinds of cauſes. The forme, which is the habit. The matter, wherein it cleaueth; that is to wit, The cauſes of wiſdome.the mind and reaſon of man, and thoſe things about which (as about obiects) the ſame is occupied; namelie, about all things that be extant, yet not ſimplie and abſolutelie, but ſo far foorth as they can be certeinelie knowne. The worker is ſpecified; namelie, in that God is appointed to be the author: for he hath planted light in our minds, and hath ſowen in vsus the ſéeds, which are the originals of all ſciences. Whervpon Cicero in the firſt booke of his Tuſculane queſtions, ſaith, that Philoſophie is the gift and inuention of the gods. And this dooth Lucretius alſo grant, although he were an Epicure. And forſomuch as an aſſured knowledge of all things may rather be deſired than hoped for, and is ſooner loued than poſſeſſed; and that the more we giuegive our ſelues to the ſame, ſo much the more are we ſtirred vp towards it: therfore it is called philoſophie. The author of this name was Pythagoras: he, when he was come to Philonta, and had ſpoken with Leontes, which in this place was a tyrant; maruelling at the wit and eloquence of the man, demanded of him what art or ſcience he would profeſſe: who would not ſaie, that he was a wiſe man, but one that deſired wiſedome, that is, a philoſopher.
6 And this being defined on this wiſe, it is diuided into the part actiue and contemplatiue: A diuiſion of philoſophie.both which Ariſtotle intreated of, according as the ſubiect required. Theſe doo ſo differ, as contemplatiue alone…ie beholdeth, and actiue practiſeth thoſe things that be knowen. So as they differ in their ends: for contemplatiue repoſeth it ſelfe in the verie contemplation of things; for it is not able to exerciſe them. But actiue dooth therefore behold, that it may in worke expreſſe the thing which it knoweth. And we ſée vndoubtedlie, that in man there be two works: for he vnderſtandeth, and afterward he worketh. And euen as God not onelie vnderſtandeth himſelfe, and is happie and perfect to himſelfe; but alſo by his prouidence dooth create, & things being brought foorth, gouerneth them: ſo likewiſe is there two ſorts of mans felicitie; the one, which we may call actiue, and thereof dooth Ariſtotle write in his firſt booke of Ethiks; and the other, which is farre more perfect and exquiſite, is contemplatiue, and of that he diſputed in the tenth booke. Whereby it appéereth, that man, if he become perfect in this double felicitie, draweth verie néere vntounto the ſimilitude of God. Wherefore Plato, in his booke of the immortalitie of the ſoule, ſaid: that Philoſophie is the imitating of God, according to mans abilitie. Neither is this diſtinction of practiſe and ſpeculation giuen (as ſome thinke) by the works of our owne vnderſtanding and will: for it ought not thus to be; bicauſe knowledges are diſtinguiſhed by their obiects. But if a man will ſomewhat more diligentlie conſider of the matter, he ſhall ſée, that it muſt be taken according as thoſe things be which are vnderſtood: for thoſe either hauehave God and nature for their cauſes, and then they belong to the kind ſpeculatiue; bicauſe ſuch things we cannot doo by our owne choiſe. But there be other things, which hauehave vsus for their cauſes, in reſpect that we doo will & chooſe: and theſe be of the actiue facultie.
But let vsus ſée whether of theſe is the more excellent. By the common and receiued opinion, the ſpeculatiue is preferred before the actiue: Which part of wiſdome excelleth other.for action is ordeined vntounto contemplation; but not ſo on the other part. And no man doubteth, but that which is ordeined to another thing, is of leſſe worthineſſe than that thing. But they againe obiect, that the generall word of contemplation belongeth vntounto action: for therefore doo we behold nature, that we may louelove the author thereof; and therefore doo we ſéeke to knowe God, to the intent we may honor him: and for this cauſe is our diuinitie of ſome, called actiue. Howbeit, theſe men, in reaſoning after this maner, are verie much deceiued: for there is no ſcience therefore called actiue, bicauſe there followeth a worke of that knowledge, vnleſſe the ſelfe-ſame thing be performed which was firſt knowen. When we behold nature, and the heauen, albeit of the ſame there followe a worſhipping and louing of God; yet muſt not ſuch a knowledge be called actiue, forſomuch as that is not brought to paſſe which we doo behold: for there is no man that can make nature and heauen, and other works that followe thereof. Accidentallie they are ſaid to be doone: for not all they which doo behold theſe things, doo louelove and honor God; naie rather, they be oftentimes furtheſt of all from him. And further, the works following that knowledge, & alſo our diuinitie, hauehave reſpect vntounto this; that we may knowe God more and more, vntill we behold him face to face in the kingdome of heauen.
And our ſauiour Chriſt confirmed this opinion, when he ſaid; This is eternall life, Iohn. 6.that they may knowe thee the onelie true God, and Ieſus Chriſt whom thou haſt ſent. A diuiſion of mans vnderſtanding.And not onelie doo theſe two points diuide philoſophie, but they alſo diuide our vnderſtanding: wherevpon the one is called actiue, and the other ſpeculatiue; not as though there can be two powers or faculties of the mind; but bicauſe the vnderſtanding, according as it is conuerſant about ſuch and ſuch other things, ſo is it called either ſpeculatiue or actiue. That philoſophie which is ſpeculatiue, is diuided into thrée parts. A diuiſion of ſpeculatiue philoſophie.For there be ſome things euen vtterlie ſundred and ſeuered from the matter; ſo is God, and ſo are the intelligences, and they are called ſupernaturall: or elſe they are things ſo inherent in the matter, as without it they can not ſo much as be defined, & in that ſort they are naturall: or elſe they are after a middle ſort; for that they cannot be without a matter, either of iron, or wood, or ſuch like, and yet may be defined or vnderſtood without thoſe things; as are the Mathematiks.
7 Theſe things may be yet further diſtinguiſhed; but I ceaſe, A diuiſion of actiue philoſophie,and I will ſo diuide actiue philoſophie, as therein may be taught precepts touching the life and inſtruction either of one or of manie. If it be of one, it is a booke of morall philoſophie: if of manie, they are either more in number, or fewer. If they be fewer, they concerne houſhold gouernment: if they be more, they belong to the common weale. But in what place ſhall we leaue arts? VntoUnto what kind arts doo belong.They are comprehended vnderunder the third actiue kind, and belong vntounto politike gouernment; neither muſt they be excluded from the nature of wiſedome. For art is foreign. In this definition there appéere two things. Firſt, that art is an habit belonging to knowledge, whereby ſome things are certeinlie comprehended; namelie, through exerciſe and experience, ſo as it can not be excluded from wiſedome. And it is not to be doubted, that the ancients called them, Wiſe men, which found out theſe arts, or elſe did excell in them. Wherevpon Bezeleel and Aoliab in the holie ſcriptures are called wiſe men. The other thing that we ſpeake of is, that this knowledge is actiue; for theſe things are knowne by exerciſe: and by theſe habits ſomewhat is doone and brought to paſſe, which helpeth to mainteine the life. Wherfore the walkers vponupon ropes, and iuglers, and ſuch other like, which doo nothing profitable vntounto mans life, muſt not be called artificers; but deceiuers and triflers.
A diuiſion of arts.But arts may be diuided into thoſe, which bring foorth ſome worke; and into thoſe, which in the verie action are conſumed. Now dooth it appéere by theſe things, what we are to iudge concerning Logike: for euen the ſame alſo muſt be reckoned among the arts, and it worketh moſt profitable things in the life; ſo as it ought not to be diuided from wiſedome, eſpeciallie ſéeing it is a readie meane, inſtrument, and waie to procure wiſedome vntounto vsus. Neither muſt the waie be cut off from his ſcope appointed. Yea moreouer, Cicero diſtinguiſhed the parts of philoſophie; ſo that it is partlie touching life and maners, partlie touching nature and things hidden; or elſe it concerneth the art of diſputing: in the firſt of his Academ. which he rehearſeth out of Plato. Neither dooth Galen diſagrée from this opinion. But as concerning the authors of philoſophie, we muſt vnderſtand, that they brought more profit to the world, than did Ceres, that inuented the increaſe of corne and graine; than did Bacchus, that found out the wines; or than Hercules, that rid the world of monſters: for theſe things belong to the maintenance of bodilie life; but philoſophie nouriſheth and inſtructeth the ſoule it ſelfe.
8 Now muſt we remooue a certeine ſmall impediment: and it is that which Paule ſaith in the ſecond chapter to the Coloſſians; verſe. 8.Beware leaſt there be anie man that ſpoile you through philoſophie. Whether it be lawfull for a chriſtian to ſtudie philoſophie.By which words in verie déed he ſemeth to terrifie chriſtian men from the ſtudie of philoſophie: howbeit, if ye marke well the apoſtles meaning, I am ſure that ye will be nothing troubled. True philoſophie, ſince it is gathered by the knowledge of the creatures, and by thoſe propoſitions concludeth manie things as touching the iuſtice and goodnes, which God planted naturallie in the minds of men, it cannot be iuſtlie accuſed. For it is the worke of God, and without his ſpeciall gift it cannot be had of men. But Paule reprooueth that philoſophie, which is corrupted through the inuentions of men, & ambitious contentions of philoſophers. For if they had kept themſelues within certeine bounds, and had onelie pronounced thoſe things, which the knowledge of the creatures did by moſt aſſured reaſons declare, as touching God and nature; they ſhould not hauehave erred from the truth. Wherfore the apoſtle ſaith; Through philoſophie and vaine deceit: In what reſpect ph…loſophie is condemned by Paule.and he addeth; Which are according to the traditions of men, and rudiments of the world. Not the creatures, but men did teach, that the world ſhould be euerlaſting.
It was not nature that ſhewed, but it was vaine cogitations that deuiſed the world to be compact of the concourſe of ſuch ſmall and indiuiſible moates as we ſée in the ſunne-ſhine, and to conſiſt as it were of no ground. And who doubteth, but that the fate and impaſſibilitie of the Stoiks, the perpetuall doubting of the Academiks, and the idle and vnoccupied deitie of the Epicures, was this vaine deceit? Men dreamt of a communitie of things, of the intermingling of wiues one with another in Common-weales, of pleaſure to be the chéefeſt good, and of gods to be worſhipped after the maner of common people; but they tooke no knowledge by a naturall light, and by vſuall propoſitions knowen of themſelues by aſſured reaſons. Theſe in verie déed are the venoms and corruptions, wherewith the diuell by naughtie men corrupteth philoſophie, being the gift of God; and this being ſo defiled and corrupted, Paule would hauehave to be eſchewed.
9 Howbeit, A compariſon of the former things with the holie ſcriptures.now muſt we ſée how theſe things that we hauehave hitherto ſpoken, will agrée with the holie ſcriptures; for there alſo hauehave we philoſophie actiue and contemplatiue. Thoſe things that we beléeue, and are comprehended in the articles of the faith, doo belong vntounto contemplation; for thoſe we perceiue by knowledge, but we doo them not: and albeit they are not comprehended in ſcience, yet neuertheleſſe are they vnderſtood. VntoUnto the actiue kind are thoſe referred, which are conteined in lawes, counſels, and exhortations. Thus far doo theſe agrée: yet doo they differ, bicauſe in philoſophie, that which is actiue goeth before that which is ſpeculatiue. For (as it hath béene ſaid) we cannot with humane ſtrength behold either God or nature, till firſt our affections be at quiet. Why in diuinitie philoſophie ſpeculatiue goeth before actiue.But in the holie ſcriptures, ſpeculation taketh the firſt place; inſomuch as we muſt firſt beléeue and be iuſtified by faith: and then afterward doo followe good works, and that the more and more abundantlie, as we be dailie renewed by the holie Ghoſt. Thus dooth Paule ſet it foorth in his epiſtles: for he firſt handleth doctrine, and afterward he deſcendeth to the inſtruction of maners, and framing of the life. And ſo were the children of Iſrael firſt gathered in Aegypt vnderunder the faith of one God the ſauiour; and afterward in the deſert they receiued lawes, which ſerue vntounto the knowledge, which conſiſteth in practiſe. Againe, in the table of the ten commandements is obſerued the ſame order, for it ſaith firſt; I am the Lord thy God: the which thing belongeth to faith, or ſpeculatiue knowledge: afterward doo followe precepts, which belong to the works required of God. The cauſe of this difference is, that humane contemplations are gotten by ſearching out, and by the indeuour of meditation; & therefore moderate affects are neceſſarie. But thoſe things that we beléeue, are receiued by the inſpiration of God; ſo that there is no néed of thoſe preparations. And in mans reaſon, it behooueth men firſt to doo iuſt things, before they be iuſtified. But the order of diuine ſanctification, is farre otherwiſe appointed: for we firſt beléeue, and afterward be iuſtified; then by the ſpirit and by grace are our minds renewed; finallie, there followe iuſt and honeſt déeds.
10 Moreouer, the end of philoſophie is, that we ſhould obteine that bleſſedneſſe or felicitie, which may be gotten here by mans ſtrength: but the end of chriſtian godlineſſe is to hauehave repaired in vsus that image, wherevnto we are made in righteouſneſſe and holineſſe of truth, that we may dailie growe vp in the knowledge of God, vntill we be brought to ſée him euen as he is, with face diſcouered. Beſides this, in the morall philoſophie of Ariſtotle, we ſhall not heare of the remiſſion of ſinnes; nor of the feare and confidence towards GOD, nor of iuſtification by faith, nor of Chriſt, or ſuch other like things: for theſe things are opened by the will of God, being ſuch as cannot be gathered by a naturall knowledge from the creatures. And we denie not, How one verie thing is otherwiſe taught in diuinitie, than it is in philoſophie.but it oftentimes happeneth, that the ſelfe-ſame things are commended in Ariſtotles Ethiks, which are commanded by God in the holie ſcriptures; but then are thoſe all one in matter, but not informe, properties, and principles: for in them there is a ſundrie reſpect, a difference of properties, and their originals not all one.
A ſimilitude.Euen in like maner as the raine water, and anie fountaine water is all one in matter; but the ſtrength, propertie, & originals be of great diuerſitie: for the one commeth by a heat of the heauens, and by the clouds and coldneſſe of the middle region of the aire; but this other is either gathered from the ſea, out of the hollowe places of the earth, and is ſo ſtrained as it becommeth ſwéet; or elſe it commeth by conuerting the aire into water, through the coldneſſe of the place where the ſpring ariſeth. Euen ſo, thoſe things that a chriſtian doth, he doth them by the drift of the holie Ghoſt: for they which be driuen by the holie Ghoſt, be the children of God; but they which deale by philoſophie, according to morall rules, doo worke by the guide of humane reaſon. Such be ſtirred to doo theſe things, bicauſe they ſo iudge it to be honeſt and right; but the chriſtians, bicauſe God hath ſo decréed it. Thoſe thinke, that if they ſo doo, they profit and make perfect themſelues; but theſe, bicauſe they may obeie the maieſtie of God. Thoſe doo beléeue their owne ſelues; but theſe doo beléeue God, and the words of the lawe which he hath made. Thoſe be caried with a louelove of themſelues; but theſe with the louelove of God alone. Doubtles, of this manifold diuerſitie it commeth to paſſe, that one and the ſame thing, as concerning the matter, both pleaſeth GOD, and by his iudgement is condemned of him. And thus much of theſe differences, and of the conſent that is betwéene the holie ſcripture and humane philoſophie.
11 But to returne to that whence we digreſſed; namelie, whether this facultie be repugnant vntounto godlineſſe: I affirme, that it is no more againſt the ſame, than is Aſtrologie, than is the art of mariners or ſoldiers, than is fiſhing, hunting, and finallie, than is the knowledge of the lawe of man, which all men knowe how neceſſarie it is for the gouernement of common-weales. Verelie the ſame picketh out hir lawes and inſtitutions, which be ingrafted in our minds, concerning iuſtice and goodneſſe; the verie which notwithſtanding, morall philoſophers doo diſcuſſe and turne moſt exquiſitlie, in ſuch ſort as they not onelie knowe theſe things verie manifeſtlie, but alſo can with great perſpicuitie teach them vntounto others. Héerof it commeth, that in Gréeke foreign, which is, wiſdome; is called as it were foreign, that is, perſpicuitie: and foreign, wiſe, as it were foreign, manifeſt or perſpicuous; How lawe knowledge is a part of philoſophie.bicauſe it declareth and maketh verie plaine, thoſe things which it handleth. And ſo, by this meanes, the lawiers might eaſilie defend their ſcience to be a part of philoſophie: albeit they by their lawes doo not ſo grauelie decrée touching vertue, goodneſſe, and iuſtice, as the philoſophers diſpute of them. For example ſake; Philoſophie deteſteth ingratitude towards all ſtates of men, but the lawes doo not puniſh the ſame, vnleſſe it be committed by children towards their parents; or of late ſeruants towards their patrons. Humane lawes compell no man to giuegive their goods to the poore; but philoſophie commendeth bountifulneſſe and liberalitie towards all men. And what ſhall I ſaie more?
Cicero, The praiſe of morall philoſophie.in the commendation of this kind of philoſophie pronounceth thus, in his fift booke of Tuſculane queſtions; O philoſophie, the guide of life! O thou that art the ſearcher out of vertue and expeller of vice! What could not onelie we, but altogither euen the life of men hauehave béene without thée? Thou broughteſt foorth cities, thou gatheredſt togither the diſperſed men into ſocietie of life, thou firſt of all ioinedſt them togither in houſes, afterward in marriages, and after that, in the vnitie of letters and words; thou waſt the miſtreſſe of maners and diſcipline, &c. All men knowe what an excellent thing is the ſtrength of herbes, ſtones, metals, and medicins; and this doo not we alſo denie: but for all that, doth it not followe, that this is a worthie facultie, whereby the acts, the choiſes, the arts, the methods, the wits, vertues and vices of men be perceiued? What can be accounted more excellent, than for a man to knowe himſelfe? And this doo we ſingularlie well knowe héerby. And moreouer, we muſt call to mind that which Plato ſaid; to wit, that It may eaſilie come to paſſe, that earneſt loues toward vertue, may be ſtirred vp in vsus, if otherwhile ſome image thereof might be ſet before our eies. And on the other ſide, we are a great deale to blame, that we doo no where behold the ſame néere at hand. There ariſeth no ſmall pleaſure by this ſcience, to knowe within what bounds the light of nature ought to kéepe it ſelfe, and how far in his owne right it may extend. And Chriſtian religion is excéedinglie kindled, by conſidering the manners of the Ethniks: ſince by a compariſon we perceiue, how greatlie thoſe things, which be taught in the holie ſcriptures, doo excell the philoſophicall precepts. For it is a common ſaieng; that Contraries, when they are compared togither, doo ſhine with the greater light. And errors can not conuenientlie be ſhunned, except they be firſt knowne. Wherefore, he that hath knowen both of theſe faculties, ſhall the eaſilier auoid the faults of the one; namelie, of humane philoſophie, eſpeciallie, when they ſhall be ſhewed plainlie in their owne proper places.
Neceſſarie rules aſwell for the expounding, as for obeieng of the lawe.
In the Cō mentaries vponupon Ariſtotles Ethicks.12 Firſt, we are to marke the order of the tables, which we ſée ſet foorth in the ten commandements. For the firſt table is that, which treateth concerning God, without anie meane: but the other is directed vntounto our neighbour. And we muſt iudge, that the dignitie of the firſt table is the greater, bicauſe it conteineth the other, and as a principall architecture hath the ſame vnderunder it; and further, that the end thereof is more noble, bicauſe the end of the latter table is ruled and gouerned by the former. Wherfore Luther in his catechiſme, verie prudentlie in euerie one precept of the latter table, rehearſed the end of the firſt table. For example ſake; Bicauſe God muſt be loued with all the heart, and with all the ſoule; therefore thou ſhalt not kill. Againe; Bicauſe God muſt be loued with all the hart, and with all the ſoule, therefore thou muſt not commit adulterie. In the ten commandements onelie, In Rom. 2. Looke par. 2. pl. 14. art. 3.the ſumme of the lawe is ſet foorth, and that after the plainer and homelier ſort; wherein we ought to vnderſtand all the parts thereof. The head and ſumme of all deceitfull things is foreign, which ſignifieth, Immoderate coueting of more, or, To carue himſelfe a greater part than is iuſt. Euen as againſt all foule voluptuous pleaſures, onlie adulterie is expreſſelie named, vnderunder which is comprehended all kinds of vncleanes. And touching the commandement of idolatrie, therein is forbidden all kind of falſe worſhipping, wheras that onlie is expreſſed which is moſt groſſe. Where two lawes are made one contrarie to an other; In 1. Sam. 15. verſe. 1….the obedience muſt be doone vntounto the latter. Exod. 1…, 29God commanded that the firſt fruits ſhould be offered vntounto him, and ſacrifices to be made vntounto his name: but he himſelfe afterward commanded, that all the goods of the Amalechites ſhould be vtterlie deſtroied. 1. Sam. 15. 3VntoUnto this latter commandement Saule ſhould hauehave obeied.
13 This is to be obſerued in all precepts, In Iud. 11. verſe. 11.as well ceremoniall, as iudiciall, and morall. When two precepts of God ſéeme one to be repugnant to an other, ſo as the one is a hinderance to the other, that they cannot both at one time be obſerued; yea rather, Looke in 1. Sam. 21. verſe. 1.it is neceſſarie that the one of them for the time being be omitted: then, that which ſhall be iudged weightieſt and greateſt, muſt be reteined. But yet in the meane time, that other, which is reckoned to be leſſe and lighter, is not violated; bicauſe in the ſame there is nothing doone againſt the will of God. The lawe commandeth, Exod. 20, 13that euerie one ſhould hauehave reſpect to the ſafetie of his neighbour: and if one be a magiſtrate, that he by armes defend his citie. The ſame lawe commandeth, verſe. 10.that We muſt not labour on the ſabboth daie: the enimie beſiegeth the citie, and that on the ſabboth daie; 1. Mac. 2, 14bicauſe he knoweth that that lawe was laid vponupon the citizens. Here ſéemeth a contrarietie of the precepts: for on the one part, ſafetie muſt be mainteined; and on the other part, the ſabboth muſt be obſerued. The Machabeis iudged it beſt to fight, bicauſe the ſafetie of the common-weale ſéemed greater and better than the ceremonie of the ſabboth.
Alſo the lawe is, Prou. 25, 21that we ſhould féed the hungrie: and an other lawe commandeth, Exod. 29, 32that the ſhew-bread ſhould be eaten of none, but of the prieſts. Dauid came hungrie vntounto the prieſt, 1. Sam. 21, 6nothing he had but the ſhew-bread: wherefore here commeth togither two contrarie precepts. The wiſe prieſt followeth and obſerueth that, which is the woorthier; namelie, to féed the hungrie: he brought out the ſhew-bread, and helped Dauid. There is alſo another lawe, that we muſt furniſh the prince with armor; for he is to be holpen by his ſubiects: and contrariewiſe, it is commanded, Leu. 22, &c.that things conſecrated vntounto God muſt not be tranſlated vntounto other vſes. Dauid the kings ſonne in law, which warred for him as his generall lieutenant, 1. Sam. 21, 9was then vnarmed: the prieſt had no weapon at hand, but the ſword of Goliah. Here be two precepts, which ſéeme contrarie; the prieſt followeth the one, and deliuereth the ſword vntounto the magiſtrate: bicauſe he iudged it better, to arme the magiſtrate, than to obſerue the ceremonie.
Alſo there is a lawe, that the church muſt not be depriued of miniſters, Epheſ. 4, 11.ſo as it ſhould be deſtitute of them: and Paule hath another lawe, that a nouice or man newlie entered into religion, 1. Tim. 3, 6.ſhould not be a biſhop. The church of Milane was much troubled, bicauſe it could not find a méet biſhop, that as well was frée from the hereſie of Arrius, as alſo that had great authoritie and learning giuen him of God: onelie there was Ambroſe; but yet a nouice, and newlie come to the faith. Here are two lawes met, in ſhew contrarie one to another; but it was méet for the leſſer lawe to giuegive place to the greater: for Chriſt ſo taught, Matth. 9, 13 Oſe. 6, 6.when by the ſentence of the prophet he ſaith; I will hauehave merciemercy, & not ſacrifice. Howbeit, he meaneth not, that he will not hauehave ſacrifice: but that, if two commandements méet togither, whereof the one belongeth vntounto merciemercy, and the other vntounto ſacrifice; he teſtifieth, that he had rather hauehave merciemercy, than ſacrifice.
In 2. Sam. 3, verſe 12.14 Hitherto alſo may be referred, that Auguſtine vntounto Publicola diſcréetlie and largelie diſputeth, whether it be lawfull for a chriſtian man to receiue of an Ethnike an oth by falſe gods: and at the end he concludeth that it is lawfull. For when as the Romans had on euerie ſide neighbours that were idolaters, it was of neceſſitie, that they ſhould kéepe with them ſome ciuill faith and couenants. Indéed it behooued, that they ſhould hauehave ſworne by the true God; but when that might not be brought to paſſe, it remained, that the Romane chriſtians ſhould abuſe their naughtineſſe, and receiue that oth which was offered by the names of the idols. Gen. 31, 44.For ſo Iacob receiued an oth of Laban, when he doubted not, but that he worſhipped the gods of Nachor his father. There is an excellent hiſtorie extant in the 41. chapter of Ieremie, Ierem. 41, 2.when Iſhmael had ſlaine Godolias, he incountered with certeine men going to worſhip at Ieruſalem; thoſe alſo he led out of the waie, and ſlue. Of theſe men there were ten that ſaid; Slaie vsus not, we hauehave honie, oile, and graine; if thou wilt pardon vsus our life, we will ſhew thee where thoſe things be. Thoſe men may ſéeme not to hauehave doone rightlie, in ſhewing of their goods vntounto théeues: for that was to be willing to helpe manifeſt robberie. For they could not hauehave found nor taken awaie thoſe goods, vnleſſe they had béene ſhewed vntounto them; howbeit, they in verie déed vſed the wickedneſſe of other to ſaue their owne life.
So may he be excuſed, which taketh vp monie vponupon intereſt; for that would he not doo, except he were conſtreined through want and neceſſitie: and when he is compelled to be at another mans deuotion, he ſuffereth iniurie, but dooth it not. So Paule vntounto the Philippians ſaith; that There be ſome, Phil. 1, 15.which teach the Goſpell through euill will: and yet (he ſaith) that Therein he reioiſeth, yea and will reioiſe; for that they, Ibidem. 18.if they doo anie thing of an ill will, ſhall render account vntounto the Lord: not that he would warrant their offenſe. And here it muſt chéeflie be conſidered, whether the thing it ſelfe in his owne nature be euill. For if it be, then muſt we not in anie wiſe allow the ſame by our conſent: if it be not, there is no let, but that being forced by neceſſitie, we may aſſent therevnto, ſo as the ſame may be vndertaken without anie fault of ours. But yet in the meane time muſt he, with whom we in ſuch wiſe doo compact or conſent, be admoniſhed of his fault.
15 Yet there commeth a queſtion, In Iudges. 19, verſe 14.whether that old man, which is ſpoken of in the 19. of Iudges, and 14. verſe, did right; when he promiſed his daughter, and the Leuits wife vntounto the Gabionits, to the intent they ſhould not doo violence vntounto his gheſt. All the writers anſwer it not after one maner. Some ſaie, that he had reſpect vntounto the greatnes and gréeuouſneſſe of the crime, and preferred the leſſer euill before the greater; and that he would not breake the faith which he had giuen to his gheſt▪ and they thinke that by ſuch reaſons he was to be excuſed. None otherwiſe iudge they as concerning Lot. Gen. 19, 8. Chryſoſt. Ambroſe.And among the reſt, Chryſoſtome greatlie commendeth Lot in that matter. Which Ambroſe alſo doth in his booke of Abraham the Patriarch; for that he made leſſe account of the iniurie of his houſe, than of ſo great a villanie. Auguſtine.But Auguſtine in his queſtions vponupon Geneſis, dooth weigh theſe things more diligentlie and narrowlie; and denieth altogither, that the recompenſing of one fault with another is to be ſuffered. In his iudgement it was not lawfull for him, to yéeld his daughters to the lewd luſt of the Sodomites, thereby to kéepe them from a more gréeuous ſinne. Neither is it lawfull, that we in our owne ſelues, ſhuld commit a leſſe fault, to auoid a greater: for the apoſtle doth plainlie teach, that We muſt not doo euill, Rom, 3, 8.that good may come of it. Wherefore, when the matter commeth to ſin, although it ſéeme to be but light; yet it muſt be wholie forborne. And if anie matter more hainous might ſéeme to inſue by the delaie of ſinne, the care thereof muſt be committed vntounto God: but, we vnderunder that pretence muſt not commit anie ſinne. This was Auguſtines opinion, which I doo verie well allow.
And leaſt we go from the hiſtorie which we hauehave in hand: although this old man was to kéepe his faith with his gheſt; yet ſhould he alſo hauehave vſed faithfulneſſe and protection towards his daughter, and the Leuites wife. Neither was it lawfull for him to ſhew a more faithfulneſſe vntounto his gheſt, than the word of God permitted. Wherefore, he could not in right, humble vntounto them either his daughter, or the wife of his gheſt: for the father hath not ſo much power ouer his daughter, as he may ſet hir foorth to be abuſed by other men; neither ought the daughter hir ſelfe to obeie in anie thing that is ſinne, although hir father would will hir, & command hir. But they ſaie, that the leſſer euill muſt be preferred before the greater. I knowe, that ſo it hath béene cuſtomablie ſpoken. How a leſſe euill muſt be preferred before a greater.But it muſt be rightlie vnderſtood; namelie, that it taketh place in outward affections, and in the troubles of the bodie, and of the life: bicauſe in ſuch maner of diſcommodities, as often as we are to take deliberation what we ſhould preferre, the leſſer loſſe muſt be preferred before the greater; bicauſe it hath a reſpect of good. But in ſinne there is no conſideration of good; and ſurelie whatſoeuer is ſinne, the ſame muſt ſtraitwaie be reiected, let there afterward followe what will. But Auguſtine after a ſort excuſeth Lot, and that old man; bicauſe they offended by reaſon of a ſorrowfull and troubled mind.
It oftentimes happeneth vntounto wiſe men, that when their mind is diſquieted, they doo thoſe things, which afterward, when they come to themſelues, they doo not allow. But this excuſe dooth not vtterlie diſcharge men of ſinne, although it ſomewhat reléeueth them. Howbeit, if a man will ſaie, that Paule did prefer the leſſe ſinne before the greater, Rom. 9, 3.when he ſaid; that He would be accurſed from Chriſt for his brethren, rather than they ſhould continue in that blindneſſe and obſtinacie wherein they were holden: he that obiecteth this againſt vsus, let him conſider that he dooth not rightlie vnderſtand the place of Paule. Doubtleſſe the apoſtle deſired to redéeme the Iewes with the perill of his owne ſelfe: not vndoubtedlie with ſinne, but with his loſſe and hurt; namelie to be accurſed of Chriſt: not that he ment to be an Apoſtata, or to forſake his beléefe in Chriſt; but onelie to be without the fruition of eternall and happie life. Auguſtine.Auguſtine hath alſo manie things againſt this redéeming of ſinnes: and among other things ſaith; What if a man require either of a maiden fornication, or of a married woman adulterie; and threatneth to kill himſelfe, vnleſſe he may obteine his deſire; ſhall the pure and chaſt woman giuegive anie care vntounto him? No forſooth: neither if he ſhall afterward kill himſelfe, muſt the chaſt woman ſéeme to be guiltie of his death. They ought indéed to be ſorrowfull for his miſhap, and to bewaile his fact; but they ſhall not thinke themſelues to hauehave doone amiſſe: bicauſe they conſented not vntounto him in vnlawfull things.
The ſame Auguſtine, vponupon the 146. pſalme, Auguſtine.writeth; that If a man ſhall denie vntounto his wife due beneuolence, to the end he may liue continentlie, and in the meane time, his wife fall into adulterie; he committeth ſinne, and his deuiſe is not to be allowed: for that vice is not to be permitted in the wife, for exerciſing of his continencie. God (ſaith he) dooth not redéeme ſo great a loſſe, with ſuch a gaine. Wherefore the ſentence of Leo the firſt, in diſtinction 46, chapter Non ſuo, is to be liked, which ſaid; that It is an vnméet thing, that anie ſhould direct their crime to other mens commodities. Auguſtine.Auguſtine De mendacio ad Conſentium ſaith; that We muſt doo what we can for the ſafetie of others: but if the caſe ſo ſtand, that it cannot be holpen without committing of ſinne, there reſteth nothing elſe for vsus to doo. And he addeth that none muſt be brought vntounto heauen by making a lie. The ſame father ſaith in another place; If the poore ſée a rich man cruell and couetous, and would priuilie ſteale ſome thing from him, to helpe either themſelues, or ſome other poore; they diminiſh not ſinne, but increaſe it. Gregorie vntounto Siagrius.And Gregorie biſhop of Rome, in an epiſtle vntounto Siagrius, ſaith; that To commit a leſſe ſin, for to auoid a greater; is to offer ſacrifice to God of a wicked act: verſe. 27.as we read in the 21. chapter of the Prouerbs. But where as Chryſoſtome and Ambroſe, in this reſpect doo commend Lot, they muſt be thus vnderſtood; namelie, that they allowed of his faith and charitie towards ſtrangers; and that they had a conſideration of the horriblenes of that ſinne, which the citizens were readie to commit: not, that they allow the making of their women common.
16 Ouer this, we muſt obſerue, In the 7. chap. to the Rom.that all the commandements of God, either command, or forbid ſome thing. And they command not, to the intent onlie that anie thing ſhould be ſlightlie doone; but that it ſhould be alſo doone with all the hart, with all the mind, The commanded precepts muſt bee doone with all the ſtrength.and with all the ſtrength, and that moſt exactlie; ſo as there be not one iot in vsus, but is obedient vntounto the will of God. And what they forbid, that doo they not onelie ſo forbid, that it ſhall not be in vsus; but alſo, that there be not left in vsus ſo much as anie motion or inclination therevnto. And therefore God pronounced; Thou ſhalt not luſt: to the intent, that thoſe things which GOD hath forbidden, we ſhould abhorre in mind, in will, & wholie in all the parts, as well of the mind as of the bodie. And after this maner theſe two commandements anſwer one vntounto an other; Deut. 6, 5.Thou ſhalt louelove the Lord thy God with all thy ſoule, and with all thy hart, &c. which is to be repeated in all the precepts that doo command anie thing: Exod. 20, 17and the latter; Thou ſhalt not luſt: which in like maner muſt be vnderſtood touching all things which be forbidden. Wherefore in theſe two commandements, the efficacie, and (as I may ſaie) the verie ſoule of the lawe is vnderſtood; as without which the reſt of the commandements of GOD can not be full and perfect.