The Second Decade of Sermons, Written by Henry Bullinger. Of Laws, and of the Law of Nature, Then of the Laws of Men. The First Sermon
The sum of all laws is the love of God and our neighbour; of which and every part whereof because I have already spoken in my last sermon, the next is, that now also I make a particular discourse of laws, and every part and kind thereof. Let us therefore call to God, who is the cause and beginning of ldws, that he through our Lord Jesus Christ will vouchsafe with his Spirit always to direct us in the way of truth and righteousness.
A heathen writer, no base author, I wis, made this definition of law; that it is an especial reason, placed in nature, commanding what is to be done, and forbidding the contrary. And verily the law is nothing but a declaration of God’s will, appointing what thou hast to do, and what thou oughtest to leave undone. The beginning and cause of laws is God himself, who is the fountain of all goodness, equity, truth, and righteousness. - Therefore all good and just laws come from God himself, although they be, for the most part, published and brought to light by men. Touching the laws of men, we must have a peculiar consideration of them by themselves.
For of laws, some are of God, some of nature, and some of men. As concerning God’s law, I will speak of it in my second sermon: at this present I will touch first the law of nature, and then the law of men.
[3 non obscurus, Lat.] [ Lex est ratio summa, insita in natura, que jubet ea que facienda]
[sunt, prohibetque contraria.—Cicero, de Leg. 1. 6.] 13 [BULLINGER.]]
of The law of nature is an instruction of the conscience, and, ag it were, a certain direction placed by God himself in the δ minds and hearts of men, to teach them what they have to do and what to eschew. And the conscience, verily, is the knowledge, judgment, and reason of a man, whereby every man in himself, and in his own mind, being made privy to every thing that he either hath committed or not committed, doth either condemn or else acquit himself. And this reason proceedeth from God, who both prompteth and writeth his judgments in the hearts and minds of men. Moreover, that ~~ Which we call nature is the proper disposition or inclination of every thing. But the disposition of mankind being flatly corrupted by sin, as it is blind, so also is it in all points evil and naughty. It knoweth not God, it worshippeth not God, neither doth it love the neighbour; but rather is affected with self-love toward itself, and seeketh still for its own advantage. For which cause the apostle said, “that we by nature are the children of wrath.” Wherefore the law of nature is not called the law of nature, because in the nature and disposition of man there is of or by itself that reason of light exhorting to the best things, and that holy working; but for because God hath imprinted or engraven in our minds some knowledge, and certain general principles of religion, justice, and goodness, which, because they be grafted in us and born together with us, do therefore seem to be naturally in us.
Let us hear the apostle Paul, who beareth witness to this, and saith: “When the Gentiles, which have not the law, do of nature the things contained in the law; they, having not the law, are a law unto themselves; which shew the works of the law! written in their hearts, their conscience bearing them witness, and their thoughts accusing one another, or excusing, in that same day, when the Lord shall judge the secrets of men by Jesus Christ according to my gospel2” By two arguments here doth the apostle very evidently prove, that the Gentiles are sinners. For first of all (lest peradventure they might make this excuse, and say, that they have no law) he sheweth, that they have a law; and that, because they transgress this law, they are become sinners. For, although they had not the written law [1 opus legis, Lat.] [3 Rom. ii. 14—16.]
of Moses, yet notwithstanding they did “by nature the things contained in the law.” The office of the law is to disclose the will of God, and to teach thee what thou hast to do and what to leave undone. This have they by nature; that is, this know they by the law of nature. For that which followeth maketh this more plain: “They, when they have no law, are to themselves a law:” that is, they have in themselves that which is written in the law. But in what sort have they it in themselves? This again is made manifest by that which followeth: “For they shew the work of the law written in their hearts.” But who is he that writeth in their hearts, but God alone, who is the searcher of all hearts? And what, I pray you, writeth he there? The law of nature, forsooth; the law, I say, itself, commanding good and forbidding evil, so that without the written law, by the instruction of nature, that is, by the knowledge imprinted of God in nature, they may understand what is good and what is evil, what is to be desired and what is to be shunned. By these words of the apostle we do understand, that the law of nature is set against the written law of God; and that therefore it is called the law of nature, because it seemeth to be, as it were, placed or graffed? in nature. We understand, that the law of nature, not the written law, but that which is graffed in man, hath the same office that the written law hath; I mean, to direct men, and to teach them, and also to discern betwixt good and evil, and to be able to judge of sin. We understand, that the beginning of this law is not of the corrupt disposition of mankind, but of God himself, who with his finger writeth in our hearts, fasteneth in our nature, and planteth in us a rule to know justice, equity, and goodness.
Then also the apostle maketh his second argument, whereby he proveth the Gentiles to be guilty of sin; and this argument he fetcheth from the witness-bearing of their conscience. For the conscience, being instructed by the law of nature, doth accuse and condemn the evil committed; because this conscience only and alone is instead of a thousand witnesses. And again, it excuseth, that is, it absolveth and acquitteth them, if nothing be committed contrary to the law. But although in this present life we do set light by the judgment of our conscience; yet verily we may not then despise
[3 grafted, 1577.] 13—=2]
or lightly pass over the conscience’s accusations, when the Lord shall come with justice and equity to judge the world. So then by all this it followeth, that all nations are sinners; whom unless the Son of God, the common and only Saviour and deliverer of all the world, do cleanse from their offences, it cannot be but that all nations must needs perish in their sins.
But now we come again to the law of nature, of which there are two points especially for you to be put in mind of. \ The first 15, Acknowledge God, and worship him: “the second “is, Keep or maintain society and friendship among men. Touching the first, we have these words of Christ his apostle: “Whatsoever may be known of God is manifest among them” (to wit, among the Gentiles); “for God hath shewed it to them. For his invisible things, being understood by his works, through the creation of the world are seen; that is, both his eternal power and Godhead: so that they are without excuse; because that, when they knew God, (notwithstanding) they glorified him not as God, neither were thankful!,” &c. 50 then, the Gentiles knew God; yea, they knew whatsoever might be known of God. But what teacher had they, or what master? They had God to their master. In what order taught he them, or out of what book 7 Not out of the written books of Moses, or the prophets; but out of that great and large book of nature. For the things that are not seen of God (in which sort are his everlasting eternity, his virtue, power, majesty, goodness, and Godhead), those he would have to be esteemed of according to the visible things, that is, the things which he hath created. For God’s eternal Godhead is known by man’s creation, by the continual moving of heaven, and the perpetual course of rivers: for it must needs be, that he is most mighty which sustaineth all these things, which moveth, strengtheneth, and keepeth all things from decay, and which with his beck shakes the whole world. Finally, who doth not see the goodness of him which suffereth the sun to rise upon the good and the evil? But to what intent revealeth he these things to the Gentiles? To the intent, forsooth, that they may acknowledge him to be God, that they may glorify and worship him as God, and be thankful to such a benefactor. When therefore they do not
[1 Rom. i. 19—21.]
this, they are inexcusable, and perish deservedly for their unbelief and unthankfulness’ sake. So then it is manifest, that the law of nature doth expressly teach, that there is a God which is to be acknowledged and reverently worshipped. Touching the latter of these two especial points (that is, for the preserving of friendship and society among ) th Lord in the Gospel saith: “Whatsoever ye would that men should do to you, do ye the same to them2.” This sentence did Alexander Severus the Emperor turn and express thus: “Whatsoever thou wouldest not have done to thyself, that do not thou to another.” Which saying he loved so well, that he commanded it to be written up in his palace and common houses of office. Moreover, to that general law belong these that follow: “Live honestly: hurt not another: give every man his own: provide things necessary for life, and keep it from distress.”
But now, because the law of nature is made opposite to i written law of God, it is requisite that it be answerable also to the law of God: let us therefore see what the wise men and lawgivers of the Gentiles have left in writing to countervail the ten commandments, and how far their writings are answerable to the law of God.
Pythagoras, in St Cyril’s first book contra Julianum, writeth thus of God: “God verily is one; and he too is not, as some do imagine, without the government of the world; but, being wholly in every place of it, doth view all the generations in the whole compass thereof, and is himself the moderation of all ages, the light of his own virtues, the beginning of all works, the light in heaven, the father of all things, the life and quickening of all things, and lastly, the moving of all the circles.” See, here Pythagoras confesseth that there is
[2 Matt. vii. 12.] [8 Clamabat (Alexander) sepius quod a quibusdam sive Judeis]
[sive Christianis audierat, et tenebat; idque per preconem, cum]
[aliquem emendaret, dici jubebat, Quod tibi fieri non vis, alteri ne feceris.]
[Quam sententiam usque adeo dilexit, ut et in palatio et in publicis]
[operibus preeseribi juberet.— 10]. Lamprid. in Vit. Alexandri Severi]
[apud Hist. August. Seriptores. Hanov. 1611. pp. 352, 3.] [4 Honeste vivito; Alterum ne ledito; Sunm cuique tribuito. Lat.]
[See Early Writings of Hooper, Parker Soc. ed. page 275, note 2.] [> quod respondeat Decalogo, Lat.) [6 Πυθαγόρας γοῦν φησὶν, ‘O μὲν Θεὸς εἷς αὐτὸς δὲ οὐχ, ὡς τινες]
but one God, who is the maker, preserver, and governor of all things, the father of all, and the light and life of all things. Zaleucus, in the preface of his laws, writeth as followeth: “It is necessary that all men, which inhabit any city or region whatsoever, be throughly persuaded that there are gods; which is evident to be seen by the contemplation of heaven and all the world, and by the goodly disposition and order of that that is therein: for it is not convenient to think that these are the works of fortune or man’s ability. Then also the gods must be worshipped and honoured, as they that are the causes of all good things that are done to us by any manner of means. Every one, therefore, must do his best to have his mind purely cleansed from all evil. For God is not honoured of a wicked man; he is not worshipped with sumptuous cost, neither is he delighted with the sight of solemn tragedies, as a wicked man is; but his delight is in virtue, and in a mind that purposeth to do good works and righteousness. Wherefore every one must endeavour himself, as much as he may, both to do well and will well, if he desire to have God to his friend,” &c. Cicero, in his second book de Natura Deorum, saith: “The best worshipping of the gods, and the most holy and pure religion is, always to honour them with a pure, perfect, and uncorrupted mind and voice.”
[ὑπονοοῦσιν, ἐκτὸς Tas διακοσμήσιος” ἀλλ᾽ ἐν αὐτῷ ὅλος ἐν ὅλῳ, τῷ κύκλῳ]
[ἐπισκοπῶν πάσας γενεάς” ἔστι κράσις ὧν τῶν ὅλων αἰώνων, καὶ φῶς τῶν]
[αὐτοῦ δυνάμεων καὶ ἔργων, ἀρχὰ πάντων, ἐν οὐρανῷ φωστὴρ, καὶ πάντων]
[πατὴρ, νοῦς καὶ ψύχωσις τῶν ὅλων κύκλων, πάντων kivacis.—Cyril.]
[Alexandr. Contra Julian. Lib. 1. Tom. νι. p. 30, ed. Paris. 1638. See]
[also Early Writings of Bp Hooper, Parker Soc. ed. p. 285.] [1 Τοὺς κατοικοῦντας τὴν πόλιν kal τὴν χώραν πάντας πρῶτον πεπεῖσθαι]
[χρὴ καὶ νομίζειν θεοὺς εἶναι, καὶ ἀναβλέποντας ἐς οὐρανὸν καὶ τὸν κόσμον]
[καὶ τὴν ἐν αὐτοῖς διακόσμησιν καὶ τάξιν οὐ γὰρ τύχης οὐδ᾽ ἀνθρώπων]
[εἶναι δημιουργήματα: σέβεσθαι δὲ τούτους καὶ τιμᾷν, ὡς αἰτίους ὄντας]
[ἁπάντων ἡμῖν ἀγαθῶν, τῶν κατὰ λόγον γιγνομένων. Ἕκαστον οὖν ἔχειν καὶ]
[παρασκευάζειν δεῖ τὴν αὑτοῦ ψυχὴν πάντων τῶν κακῶν καθαράν” ὡς οὐ]
[τιμᾶται θεὸς ὑπ’ ἀνθρώπου φαύλου, οὐδὲ θεραπεύεται δαπάναις οὐδὲ τραγῳ-]
[δίαις τῶν ἁλισκομένων, καθάπερ μοχθηρὸς ἄνθρωπος” ἀλλ ἀρετῇ καὶ προαιρέ-]
[σει τῶν καλῶν ἔργων καὶ δικαίων. Διὸ ἕκαστον δεῖ εἰς δύναμιν ἀγαθὸν]
[εἶναι, καὶ πράξει καὶ προαιρέσει, τὸν μέλλοντα ἔσεσθαι θεοφιλῆ.---Ζα]θουΒ]
[ap. Stobeei Florileg. ed. Gaisford. Oxon. 1822. Vol. π. pp. 197, 8.] [2 Cultus autem Deorum est optimus, idemque castissimus atque]
[sanctissimus, plenissimusque pietatis, ut eos semper pura, integra,]
Seneca also, in his fifth book ad Lueil. saith: “Our usual custom is to teach men how the gods are to be worshipped. Let us give commandment, that on holy days no man set perchers or taper light before the gods; for they are as much delighted with lights, as men half smouldered have pleasure in smoke. Let us forbid these morning greetings, and solemn kneelings at the temple-doors. This more than needing fiddle-faddle smacks somewhat of ambition. He worshippeth+God that knoweth God. Let us forbid to bring napkins and rubbers to Jupiter, and to hold a lookingglass to Juno. God seeketh not such service. Why so? Because he himself, forsooth, doth serve and supply all men’s necessities. He is present every where, and at hand with all men. Let every man hear therefore how he ought to worship God as he should. He shall never verily be sufficiently clear from troublesome superstitions, unless he in his mind think of God as he should do; that is, that he hath all things, that he giveth all things, and that he bestoweth benefits freely, not looking for any recompence at all. What is the cause that the gods do good? Their nature, forsooth. He is deceived, whosoever thinketh that they either will or possibly can do harm: they can neither take wrong nor yet do wrong: for to do harm and to suffer harm are coupled together. The chiefest and most excellent nature of all is the nature of them which are themselves exempt from peril, and are not by nature hurtful to others. The first point of worship due to the gods, is to believe that there are gods; then to give them the majesty due unto them, and to ascribe to them their goodness, without the which their majesty is none at all; to confess that they are they that govern the world, that they rule all things as their own, that they do generally look to the safeguards of all mankind, and sometime too are careful for peculiar men. They neither do nor have any evil at all. But some they chastise, keep under, and punish sometime by whipping, in hope to make them good. Wilt thou please the gods, and make them thy friends? Be good thy-
[incorrupta et mente et voce veneremur.—Cic. de Nat. Deor. Lib.]
[nm. 28.1 [3 The larger sort of wax candles, which were usually set upon the]
[altar.—Bailey apud Johnson in voc. See also Calfhill’’s Answer to]
[Martiall, Parker Soc. ed. p. 300.]]
self then. He hath sufficiently worshipped them, whosoever hath imitated them in goodness.”
In these words of Seneca, although notable indeed, and agreeable to true religion, I find default notwithstanding of two things. The first is, because not so seldom as once? he maketh mention of gods, when as nevertheless in another place he doth frankly confess, that God is one in substance and no more3. Neither dare I undertake for him, that he spake after the manner of the scripture, which calleth God Elohim, as if you should say ‘ gods,” because of the mystery of the most reverend Trinity. And yet I know very well,
[Quomodo sint Dii colendi solet praccipi. Accendere aliquem lucer-]
[nam Sabbatis prohibeamus, quoniam nec lumine Dii egent, et ne]
[homines quidem delectantur fuligine. Vetemus salutationibus matutinis]
[fungi, et foribus assidere templorum. Humana ambitio istis officiis]
[capitur: Deum colit qui novit. Vetemus lintea et strigiles Jovi ferre, et]
[speculum tenere Junoni. Non queerit ministros Deus. Quidni? Ipse]
[generi humano ministrat. Ubique et omnibus presto est. Audiat]
[licet quemadmodum se gerere in sacrificiis debeat, quam procul resilire]
[a molestiis ac superstitionibus, nunquam satis profectum erit, nisi]
[qualem debet Deum mente conceperit, omnia habentem, omnia tribu-]
[entem, beneficia gratis dantem. Que causa est Diis benefaciendi?]
[Natura. Errat si quis putat illos nocere velle; non possunt: nec acci-]
[pere injuriam queunt nec facere: ledere enim ledique conjunctum]
[est. Summa illa ac pulcherrima omnium natura, quos periculo exemit,]
[nec periculosos quidem fecit. Primus est Deorum cultus Deos cre-]
[dere: deinde reddere illis majestatem suam, reddere bonitatem, sine]
[qua nulla majestas est; scire illos esse qui president mundo; qui]
[universa vi sua temperant, qui humani generis tutelam gerunt, inter-]
[dum curiosi singulorum. Hi nec dant malum, nec habent. Ceterum]
[castigant quosdam, et coercent, et irrogant peenas, et aliquando specie]
[[Bulling. text. spe] boni puniunt. Vis Deos propitiare? Bonus esto.]
[Satis illos coluit, quisquis imitatus est.—Senec. Opp. Par. 1607.]
[Epist. ad Lucil. 95, p. 427.] [2 Subinde, Lat.] [5 Bullinger quotes the passsge (from de Benef. lib. 1v. cap. 8) in]
[his treatise de Origine Erroris, cap. vir. p. 36. Tigur. 1539.] [4 Hoc ipsum nomen (Elohim) non semel in sacris jungitur verbis]
[singularibus, quemadmodum mox ab ipso Genesis initio legis, In]
[principio creavit Dii ceelum et terram. Nam ΝΠ; Bara, creavit,]
[singulare est, DON, Elohim, plurale; notaturque Trinitatis mysterium:]
[ut sit sensus, Deus ille trinus in principio creavit ccelum et terram.]
[Verum hac de re docte disputavit Petrus Galatinus.—Bullinger. de Orig.]
[Error. Tigur. 1539, cap. i. p. 5.]]
that learned men of our religion have gone about to prove, even by the testimonies of the Gentiles, that the Gentiles also A did acknowledge the mystery of the Trinity. The second is, that (for as much as I can see) Seneca, with the other wise men of the Gentiles, doth not expressly set down and teach the sound trust and confidence that should be had in God.
Moreover, there was not among the Romans any image of God in any temple that they had for the space of one hundred and seventy years after Rome was builded. For Plutarch, in the life of Numa Pompilius, saith: “As for the decrees that Numa made touching images of the immortal gods, how like are they almost in every point to the doctrine of Pythagoras! Pythagoras thought that that first beginning (he meaneth God) is not subject to sense or any troublesome affection, but is an invisible and uncreated Spirit. And on the other side, Numa forbade the Romans to think that the shape of God hath the likeness of a man, or else the figure or similitude of any living thing. Neither was there among them of the old time any painted or fashioned image of God: but in the first hundred and seventy years they builded temples, and set up houses for service to be done in unto the gods, but bodily similitudes they did not make; even as if it were a detestable thing to liken the better unto the worse, and as though God could not otherwise be perceived, but by reason and knowledge only” The very same doth Marcus Varro testify touching the Romans, in the thirty-first chapter of Augustine’s book de Civitate Dei. For he saith, that the Romans worshipped the gods a hundred and seventy years without any images at all;” and going further he addeth this; Which if it had endured till now, the gods verily should have been more purely reverenced. Neither doubteth he to conclude that place with these words, and to say, that
[6 Ἔστι δὲ kal τὰ περὶ τῶν ἀφιδρυμάτων νομοθετήματα παντάπασιν]
[ἀδελφὰ τῶν IMubaydpov δογμάτων. Οὔτε γὰρ ἐκεῖνος αἰσθητὸν, ἢ παθητὸν,]
[ἀόρατον δὲ καὶ ἀκήρατον καὶ νοητὸν ὑπελάμβανεν εἶναι τὸ πρῶτον οὗτός τε]
[διεκώλυσεν ἀνθρωποειδῆ καὶ ζωόμορφον εἰκόνα θεοῦ Ῥωμαίους νομίζειν. Οὐδ᾽]
[ἦν παρ᾽ αὐτοῖς οὔτε γραπτὸν οὔτε πλαστὸν εἶδος θεοῦ πρότερον ἀλλ᾽ ἐν]
[ἑκατὸν ἑβδομήκοντα τοῖς πρώτοις ἔτεσι ναοὺς μὲν οἰκοδομούμενοι, καὶ]
[καλιάδας ἱερὰς ἱστῶντες, ἄγαλμα δ᾽ οὐδὲν ἔμμορῴφον ποιούμενοι διετέλουν”]
[ὡς οὔτε ὅσιον ἀφομοιοῦν τὰ βελτίονα τοῖς χείροσιν, οὔτ᾽ ἐφάπτεσθαι θεοῦ]
[δυνατὸν ἄλλως ἢ vojoe.—Plutarch. in Vit. Nums. Lond. 1729. Tom. 1.]
[p. 141.]]
they which first brought in images among the people, diminished devout fear, and augmented foolish error, in the cities where they governed; wisely judging thereby that the gods may easily be despised under the fondness of imagined likenesses,” &e. og Now, as concerning the name of God, how much the Grentiles did set by it, it is evident to be seen by the great religion that they had in taking or giving an oath. There is extant to be seen a notable discourse of this in the eighteenth chapter of the seventh book of Gellius; where among the rest this is to be found written: “An oath among the Romans hath been had and kept holy and uncorrupted: which is declared by many laws and customs” And if so be that among the Gentiles any man should speak opprobriously against God, he was reputed faulty, most sharply to be punished.
Furthermore, the Gentiles had their religion? their festival-days, ceremonies, and priests of their religion. Melchi-zedech and Jethro were notable priests of the Gentiles. And although Paul doth flatly say, that the things which the Gentiles offered were not offered to God, but to devils;” yet notwithstanding, because they had in reverence religion and holy ceremonies, they did thereby declare, that God had printed in the minds of men a familiar knowledge of reverence and religion, which afterward is corrupted by false doctrine and wrong opinions touching God and his holy service.
For the honouring of parents and magistrates, for the bringing up of children, and touching the duty of children, there are excellent precepts and sentences of the wiser sort of Gentiles. Hierocles, among his other writings, saith: If
[1 Dicit (Varro) etiam, antiquos Romanos plusquam annos centum]
[et septuaginta Deos ine simulacro coluisse. Quod si adhue, inquit,]
[mansisset, castius Dii observarentur.—Nec dubitat eum locum ita con-]
[cludere, ut dicat, Qui primi simulacra Deorum populis posuerunt, eos]
[civitatibus suis et metum dempsisse et errorem addidisse, prudenter]
[existimans Deos facile posse in simulacrorum stoliditate contemni.]
[— Augustin. Opp. Par. 1531. Tom. v. fol. 57.] [2 Jusjurandum apud Romanos inviolate sancteque habitum ser-]
[vatumque. Id et moribus legibusque multis ostenditur.—Aul. Gell.]
[Noct. Attic. Lib. vir. cap. 18. init.] [3 sua sacra, Lat.] [61 Cor. x. 20.] [6 cultus, Lat.]]
any man shall call his parents certain second or earthly gods, he shall not do amiss; considering that, for the nigh affinity betwixt us, they ought to be (if it be lawful so to say) more to be honoured of us than the gods themselves. And it is necessary to be persuaded, that we must with a continual readiness of mind do our endeavour to repay the benefits received at their hands with the like again. And although we shall do very much for them, yet notwithstanding all will be too little in comparison of that we ought to do” And so forth as followeth. For sooner will the time fail me, than that I can conveniently rehearse this, and the like belonging hereunto, out of heathen writers: neither did I purpose to reckon up all.
Against murder, wrong, and injury, very severe laws have been made by the Gentiles. From them also came the lay called Lex Julia, against adultery and detestable lusts”. They ordained excellent laws for the contracting and observing of matrimony. And the word of truth doth expressly declare, that the Chananites were wiped away because of their incest in marriage and horrible lusts. Levit. viii. Lycurgus also, Solon, and the Romans, did publish laws for the restraint of outrageous expenses in riotous persons, And here, of purpose, I overpass that which is naturally engraffed in all men, the begetting (I mean) and nourishing of their issue and offspring.
Against theft, deceit, and usury, for the lawful getting and possessing of goods, for the distributing of riches, and
[6 Λεκτέον περὶ τούτων (i. 6. γονέων), ods δευτέρους καὶ ἐπιγείους Twas]
[θεοὺς εἰπὼν οὐχ ἁμάρτοι τὶς ἕνεκά γε τῆς ἐγγύτητος, εἰ θέμις εἰπεῖν, καὶ]
[θεῶν ἡμῖν τιμιωτέρους. Προλαβεῖν δὲ ἀναγκαῖόν ἐστι, ὡς μόνον μέτρον]
[τῆς πρὸς αὐτοὺς εὐχαριστίας ἡ διηνεκὴς καὶ ἀνένδοτος προθυμία πρὸς τὸ]
[ἀμείβεσθαι τὰς εὐεργεσίας αὐτῶν ἐπείτοι γε πολὺ καταδεέστερα, κἂν πάνυ]
[πολλὰ πράξωμεν ὑπὲρ avrév.—Hierocl. ap. Stobei Floril. ed. Gaisford.]
[Oxon. 1822. Vol. mr. p. 125.] [7 This word is substituted for that used by the translator.—In]
[the time of Augustus a lex was enacted (probably about B.c. 17)]
[entitled Lex Julia de adulteriis coercendis. The chief provisions of]
[this law may be collected from the Digest (48 tit. 5), and from Paulus]
[(Sentent. Recept. ii. tit. 26. ed. Schultius). Smith’s Dict. of Gr. and]
[Rom. Antiq. sub voc. Adulterium. [8 See Smith’s Dict. of Greek and Rom. Antiq. sub voe. Sum-]
[tuariee leges; and Plutarch’s lives of Lycurgus and Solon. ]]
for bargaining, the Gentiles have very commendable laws. That saying of Ausonius is notably known:
If greedy gaping after gain to get another groat Makes usury dispatch apace to cut the poor man’s throatl
All the Gentiles in their writings do worthily commend the truth; and do, by all means they can, cry out on and condemn lying, slandering, and all such kind of knavery. The law of the twelve tables is, that a false witness should be cast headlong down from the top of Tarpey δ Charondas a Catanus, among other excellent sayings of his own, hath this also: “Let every one,” saith he, “love honesty and truth, and hate dishonesty and lying; for they are the marks whereby virtue is known from vice. We must therefore begin with children, while as yet they are little ones, and inure ourselves to chastise them if they delight to lie, and to make much of them for telling the truth; that thereby the best and fruitfullest branch of virtue may be graffed in every several mind, and so be turned as it were into their natures.”
The wiser sort of the Gentiles do utterly condemn concupiscence and evil affections: which the poet in his satires blameth as the root of all mischief, where he saith:
From thence almost comes every cause of mischief; for no vice, That reigns in man, so many times Could frantic heads entice to mingle poison privily to stop another’s breath
[si turpia lucra Feenoris, et velox inopes usura trucidat. Auson. Idyll. xv. ed. Lond. 1823. Vol. 1. p. 593. P.] [2 Si falsum testimonium dicassit, saxo dejicitor.—See also A.]
[Gellius, Noct. Attic. Lib. xx. 1, 14; and Works of Becon, Parker Soc.]
[ed. Vol. 1. p. 391.] [8 Τιμάτω δὲ ἕκαστος τὸ καλὸν καὶ τὸ ἀληθὲς, kal μισείτω τὸ αἰσχρὸν]
[καὶ τὸ ψεῦδος - ταῦτα γὰρ ἀρετῆς σημεῖα καὶ κακίας. Διὸ χρὴ συνεθίζειν]
[ἐκ παίδων, κολάζοντας μὲν τοὺς φιλοψευδεῖς, φιλοῦντας δὲ τοὺς φιλαλήθεις,]
[W ἐμφυσιῶται ἑκάστῳ τὸ κάλλιστον καὶ σπερματωδέστατον τῆς ἀρετῆς.]
[—Charondas ap. Stobeei Florileg. Vol. mm. p. 220.]]
Or else in armour openly to work his rival’s death, as beastly raging lust hath done4
So then by all this we may easily gather, that even in the Gentiles’ minds also were graven a certain knowledge of God, and some precepts whereby they knew what to desire, and what to eschew: which notwithstanding they did corrupt, and make somewhat misty, with the evil affections and corrupt judgments of the flesh. For which cause God also, beside the law of nature, did ordain other means to declare his will; I mean, the lively tradition of the fathers, the answers of angels, the voices of prophets, wonderful miracles, and written laws which he published by wise and very devout patriarchs. All these did God ordain to be a help to the law of nature. Whatsoever therefore is to be found among the Gentiles agreeable to truth and honesty, that is to be referred to God, the author of all goodness: and on the other side, whatsoever is contrary to the truth, that must be attributed to the corrupt nature and evil affections of mankind.
In all this that I have said ye have to note especially, that here I speak of knowledge, and not of ability. The knowledge of the law is, after a sort, manifest in the Gentiles; but the consent, the will, and ability to fulfil the law is weak, and not easy to be found in them’. Wherefore, as we affirm that the understanding of the law must be inspired from heaven; so also we say that ability to fulfil the law must of necessity be given of God above. Nature without grace is herein without force and effect. But whereas some of the Gentiles bear the name and praise of righteousness (as Mel-chizedech, Job, Jethro, and other more), they have that not of their own ability, but of the grace of God: as by the history of Job we may evidently gather by probable arguments. Wherefore, if any of the Gentiles be saved, then are they
[4 Inde fere scelerum causze, nec plura venena Miscuit, aut ferro grassatur swepius ullum Humans mentis vitium, quam seva cupido Immodici census. Juvenal. Sat. x1v. 173—6.] [5 Oracula is Bullinger’s one word, which the translator has ren-]
[dered, the voices of prophets.] [6 per homines sapientissimos et religiosissimos, Lat. ] [7 et infirma est et implicatissima, Lat. ]]
saved, not by the works of nature, or their own deserts, but by the mercy of God in our Lord Jesus Christ.
Moreover, the law of nature is not graffed of God in man to the intent that it, without grace and Christ, should work man’s salvation; but rather, to teach us what is good and what is evil, thereby to convince us to be sinners, and without excuse before the Lord. Paul verily, proving that the Gentiles by the law of nature are guilty of sin, as well as the Jews by Moses’ law, doth shew that in Christ alone, the Son of Godis justification, life, and all good else. Thus far touching the law of nature.: Zz The laws of men (for my promise was, that in my second part I would speak of them) are those which are by men ordained and published to the preservation of the commonweal and! church of God. Touching these they are of divers kinds, For there are politic laws, there are ecclesiastical laws, and men’s traditions. Politic laws are those which the magistrate, according to the state of times, places, and persons, doth ordain for the preserving of public peace and civility. Of this sort there are an innumerable company of examples in the civil law and constitutions of the emperors, especially of Justinian. All which ought to come as near as may be to the laws of God and nature, and not to be contrary to them, or to have any smack of impiety or cruel tyranny. To such laws St Peter willeth us to obey, where he saith: “Submit yourselves unto all manner ordinance of man for the Lord’s sake; whether it be to the king, as having the pre-eminence, or unto rulers, as they that are sent by him for the punishment of evil doers, but for the praise of them that do well.” For although the apostle by ordinances? or men’s constitutions, doth inclusively mean the kings and magistrates themselves, as in the second clause of the sentence he doth immediately declare; yet, notwithstanding, he doth bid us therefore obey good laws and just, because by them the magistrates support and rule the commonweal. Moreover, just and honest politic laws are an help to love and tranquillity; do preserve fellowly society among men?; do
[1 vel, Lat. or.] [2 See Schleusner, Lex. N. T. in voc. «riots.. 5.] [8 hominum societatem, Lat. ]]
defend the good, bring inordinate persons into better order; and lastly, do not make a little only to the setting forward of religion, but do also abrogate evil customs, and utterly banish unlawful mischiefs. Hereof we have examples in the deeds of Nabuchodonosor, Cyrus, Darius, Artaxerxes, and other princes more. But touching the magistrate’s power, his laws, and office, I will speak of them in another place.
Ecclesiastical laws are those which, being taken out of the
It
word of God, and applied to the state of men, times, and places, are received and have authority in the church among the people of God. I call these ecclesiastical laws, and not traditions of men, because, being taken out of the holy scriptures, and not invented or brought to light by the wit of man, they are used of that church which heareth the voice of the Shepherd alone, and knoweth not a stranger’s tongue. The congregation cometh together to hear the word of God, and unto common prayers, at morning, at evening, and at such appointed hours as are most convenient for every place and every people; and that the church holdeth as a law. The church hath solemn prayer times? holy days, and fasting days, which it doth keep by certain laws. The church, at certain times, in a certain place and appointed order, doth celebrate the sacraments according to the laws and received custom of the church. The church baptizeth infants; it forbiddeth not women to come to the Lord’s supper: and that it holdeth as a law. The church, by judges conveniently appointed, doth judge in causes of matrimony, and hath certain laws to direct them in such cases. But it deriveth these, and all other like to these, out of the scriptures; and doth for edification apply them to the estate of men, times, and places: so that in divers churches ye may see some diversity indeed, but no discord or repugnancy at all.
Furthermore, ecclesiastical laws have their measure and certain marks, beyond which they may not pass; to wit, that nothing be done or received contrary or differing in any jot from the word of God, sounding against charity and comeliness, either in little or much; that lastly, this rule of the apostle may be effectually observed, Let all things be done decently, according unto order, and to the edification of the church” If therefore any man shall go about, under a [ supplicationes, Lat.] [5 1 Cor. xiv. 3, 40.]
coloured pretence of ecclesiastical laws, to bring in, and pop into the mouths of the godly!, any superstitious, busy? and unseemly traditions of men, which withal do differ from the scriptures; their part shall be, first to try that deceit of theirs by the rule of God’s word, and then to reject it. Men’s tradi- There remain now the traditions of men, which have their beginning, are made and invented, of men, at their own choice; of some foolish intent, or some fond affection of mankind; contrary or without the holy scriptures: of which sort you shall find an infinite number of examples; I mean, the sects, the dominion? and single life of spiritual men, the rites and sundry fashioned customs used in their church. Touching all which the Lord in the gospel, citing the prophet Esay, saith: “Why transgress ye the Lord’s commandment for your own tradition? Ye hypocrites, rightly did Esaias prophesy of you, where he saith, This people cometh nich unto me with their mouth, and with their lips they honour me, but their heart is far from me: but they worship me in vain, teaching doctrines the precepts of men” The blessed martyr Cyprian, alluding to these words of Christ, Epistolarum, Lib. 1. Ep. 8, saith: “It is corrupt, wicked, and robbery to the glory of God, whatsoever is ordained by the giddy madness of men’s heads, to the violating of God’s disposition. Depart as far as may be from the infective contagiousness of such fellows, and seek by flight to shun their talk, as warily as an eating canker or infecting pestilence; for the Lord forewarneth and telleth you, that they are blind leaders of the blind5.” Paul also in his epistle to Titus saith: “” Rebuke them sharply, that they may be sound in the faith; not taking heed to Jewish fables, and commandments of men turning from the truth.” I do of purpose here let pass the words of Paul in his second chapter to the Colossians, because the place is known of all men.
[1 piis obtrudere, Lat.] [2 operosas, Lat.]
[3 regnum, Lat. ]
[4 Matt. xv. 7—9. docentes doctrinas preecepta hominum, Lat. Erasmus’, not the Vulgate, rendering. ]
[5 Adulterum est, impium est, sacrilegum est, quodcunque humano furore instituitur, ut dispositio divina violetur. Procul ab hujusmodi hominum contagione discedite, et sermones eorum velut cancer et pestem fugiendo vitate, preemonente Domino et dicente: Ceci sunt duces ceecorum.—Cypr. Opp. Ep. 43, pag. 83, Oxon. 1682.]
I will not trouble you, dearly beloved, with too large and busy an exposition hereof. For I suppose that this little that I have said, touching the laws of nature and of men, (I mean laws politic, ecclesiastical, and mere traditions of men,) are sufficient to the attentive and faithful hearers, who at their coming home do more diligently think of every point by themselves, and also read the places of scripture often cited by me, and devoutly expounded’. The Lord for his mercy grant, that we do never despise the admonitions of nature’s law graffed in our hearts, nor yet be entangled in men’s traditions; but that we, in walking lawfully in upright politic laws and holy ecclesiastical ordinances, may serve the Lord: to whom be all glory, honour and dominion, for ever and ever Amen. OF GOD’S LAW, AND OF THE TWO FIRST COMMAND-
Ments of the First Tables. The Second Sermon
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