32. The xiiij. Chapter. The last precept; Thou shalt not lust. Where

The xiiij. Chapter. The last precept; Thou shalt not lust. Wherein is treated of the comparison and connexion of sinnes one with an other. Also of the summe of the lawe, the which consisteth in charitie.

PAule, ¹ in disputing of the knowledge, which we haue of sinne, among all others precepts, bringeth this onelie one precept, Thou shalt not lust; which vndoubtedlie the apostle did (as all other things) most prudentlie: séeing he ment speciallie to speake of that kind of naughtinesse, which is most hidden from the iudgement of men, and is not set forth in other lawes. For the naturall lust and corruption, which driueth vs into all euils, is in this place touched and discouered, as the fountaine and head of all euils. ² Wherefore it is verie well said of Augustine, that there is no sinne committed without lust. For this cause Paule would not speake of the grosser outward sinnes, bicause he sawe, that they perteined vnto discipline; and are not onelie set foorth by the ciuill lawes, but haue also their punishment prouided for them. Neither would he speake of wicked affections, and perturbations; bicause he perceiued them to be condemned by the philosophers, in their morall discipline, and that they gaue precepts for bringing of them to a mediocritie. He went rather vnto the roote of all sins, and sheweth, that the same being vnknowne and hidden, is manifested and brought to light by the lawe of God. And to expresse this more plainlie, we must consider, that all the commandements of God, doo either command or forbid something. ³ And they not onelie command that a thing be doone lightlie; but also that it be doone with all the heart, with all the soule, and with all the strength, and most exactlie: so that there be nothing in vs, which should not be obedient to the will of God. And what they forbid, they not onelie forbid that it selfe should not be in vs, but also that there should be left in vs no desire or inclination therevnto.

And therefore God gaue his commandement; Thou shalt not lust: ⁴ that we should both in mind, will, and wholie in all the parts, both of the soule and of the bodie, abhor those things which God hath forbidden. And on this wise, these two co~mandements are one answerable to another; Thou shalt loue the Lord thy God with all thy hart, with all thy mind, and with all thy soule, &c. (which is to be repeated in all the precepts that doo command anie thing to be doone) and this last precept, Thou shalt not lust: which againe must be vnderstood, in all things that be forbidden. And so in these two commandements is vnderstood the pith, and (if I may so speake) the verie soule of the lawe, as without which the rest of the commandements of God cannot be full and perfect. ⁵ And all mortall men, be they neuer so holie, yet are they accused, conuinced, and condemned for the breach of either of these two precepts. For, vnlesse the grace of GOD, through Christ, should succour vs; we haue nothing before our eies, but certeine destruction. Bicause, how frée we are from lust so long as we liue here, Augustine most plainelie declareth in manie places, and especiallie in his 200. epistle to Asellicus the bishop. For thus he saith; that In mind he may doo that which he loueth, and not consent vnto the flesh, which dooth that which he hateth; that is, Not that he should not lust at all, but that he should not followe after his lusts. And straitwaie, he saith; We shall one daie come to the end thereof, when the lust of sinne shall not be restrained or brideled, but shall not be at all. For this hath the lawe set foorth, saieng; Thou shalt not lust. Not that we are héere able to performe this, but that we may profit in indeuoring our selues towards the same. And against Iulian, in his sixt booke and fift chapter; And who doubteth, but that lust in this life may be diminished, though not taken awaie.

2 But there be some, which thinke, that this commandement (Thou shalt not lust) forbiddeth not the naughtinesse and vice of nature, or the first motions, whereby we are affected towards those things which God hath forbidden: but by that commandement (saie they) is onlie prohibited the consent of the will, and of the mind. And then at the length they confesse, that we sinne, when we giue place vnto those first motions, and suffer sin to reigne in vs. Howbeit, those things, which followe euen in that same chapter, doo most manifestlie reprooue them. For Paule sheweth, that he intreateth of that lust, which is burdensome vnto the mind that serueth the lawe of God. ⁶ And he addeth, that by it, he dooth that euill which he hateth. But these things haue no place, where the consent of the mind is ioined withall. And of this kind of lust he crieth out; Vnhappie man that I am, who shall deliuer me from the bodie of this death! And he addeth, that he is thereby drawne captiue, though he be vnwilling, and doo striue against the same. Wherefore, séeing this lust is of this nature; there is no cause why it should be wrested vnto the consent of the mind. But herein our aduersaries are excéedinglie deceiued: for that they thinke this precept is giuen in vaine; if it prohibit that, which cannot be auoided in this life. And it is a ridiculous thing (saie they) to command any thing vnto the brute and foolish flesh, and vnto those parts of the mind, which be void of reason, and vnderstand no such thing, and are of necessitie mooued to doo that, wherevnto they be ordeined.

Notwithstanding, ⁷ these men ought to haue remembred, that this precept was giuen vnto man indued with reason; and that not in vaine, or without purpose. For GOD hath created man to his owne image, and likenesse: wherefore it was requisit, that he should haue nothing in him, which should not agrée with the will of God. Neither are the commandements, which cannot be performed in this life, giuen in vain, as these man faine. For the lawe of God hath a far other end, than that it should be absolutelie perfourmed of vs; or that we should, by the obseruation of it, obteine righteousnes. Wherfore lust is of two sorts. ⁸ The one is a manifest consent of the mind, which perteineth to euerie one of the commandements of God. For anger and hatred perteine to this commandement; Thou shalt not kill. Lust and filthie desire perteine vnto this commandement; Thou shalt not commit adulterie. The other is a generall lust, which is a pronesse or inclination against the will of God, and is with all the motions thereof expressed in the last precept; Thou shalt not lust. But there is yet a doubt remaining: ⁹ for Moses setteth not foorth that precept so nakedlie as Paule dooth: but (saith he) Thou shalt not lust after thy neighbours house, his field, his seruant, his maid, his oxe, his wife. The cause of this diuersitie is, for that, when as Moses should giue the lawe vnto men being rude, he would more openlie and more plainelie describe lust, by the obiects wherevnto it is carried; that therby they might the more easilie vnderstand it. But Paule, which sawe that he had to doo with them that knew the lawe, thought it enough preciselie to saie; Thou shalt not lust: supposing that it should néed no further explication.

3 Neither also did Moses himselfe reckon vp all things, wherevnto we are led by lust. ¹⁰ He thought it sufficient, to reckon a certeine few things, which straitwaie, for their homelinesse and plainesse, should be readie for euerie man to vnderstand. And so we sée, that God in like maner vseth the figure Synecdoche well-néere in all the rest of the commandements. And this hath Christ in Matthew plainelie taught vs, ¹¹ when against the traditions of the Scribes and Pharisies, he defended the true meaning of the lawe. For he taught, that in this commandement; Thou shalt not kill, is not onelie forbidden handie strokes, but also contumelie, hatred, and wrath. And in that commandement; Thou shalt not commit adulterie, is not onelie forbidden the vncleane action, but also the lustfull looking; and all maner of inflaming of the mind towards a woman, not being thy wife. After the same maner we might easilie declare, that in all the rest of the commandements is vsed the figure Synecdoche.

Further, in euerie one of the commandements are commanded the vertues, which are contrarie to that vice, which is there prohibited. For when we are forbidden to beare false witnesse against our neighbour; therewithall also we are commanded to defend the truth, and earnestlie to maintein the good name of our neighbour. And when we are forbidden to steale; we are also commanded to be liberall towards our neighbours, and to communicate such things as we haue, to them that want. And to declare that, which oftentimes commeth to my remembrance: ¹² the ten commandements séeme vnto me to extend as largelie in euerie respect, touching honestie and dishonestie, vertue and vice, as the ten predicaments of Aristotle. For euen as there can be nothing found in the nature of things, which apperteine not vnto the nature of those predicaments: so there is no vertue, no vice, no honestie, no dishonestie, but may be referred vnto some one of these ten commandements. And as all the generall words, and speciall kinds of the other predicaments, are resolued into the predicament of substance: so may all outward sinnes be reduced into lust. And as the predicament of substance hath matter and forme, as the chéefe and principall ground: so the whole consent of our mind to sinne, is resolued into the naughtinesse of our nature. Wherfore, notwithstanding that in the lawe, there be set foorth those things that be notorious and grosse: yet in them God requireth that, which is commanded in the first and last commandement; to wit, that we should haue the motions both of the bodie, and of the mind, honest and cleane: and that we should flie from all those things, which God hath forbidden vs.

Besides, it is to be noted, that Paule bringeth this as one onlie precept; to wit, Thou shalt not lust. ¹³ I maruell therfore at some (amongst whom also is Augustine ) which of one commandement doo make two: as though in the one is prohibited adulterie, when it is said; Thou shalt not lust after the wife of thy neighbour: and in the other is forbidden; Not to couet other mens land, house, oxe, seruant, and maid. But if ⟨…⟩he precepts should increase in number, according to the number of the things that we lust after; we should of one commandement make in a maner infinite commandements. For it is possible, that we may couet our neighbors honours, dignities, vessels, monie, garments, and infinite other such like things. Howbeit, there be others, which, to kéepe the full number of ten in the commandements, haue left this commandement; Thou shalt not lust, vndiuided, and haue diuided the first precept into two parts. So that in the first part they put this; ¹⁴ Thou shalt haue no other gods: and in the second; Thou shalt not make to thy selfe anie grauen image. But I thinke, that either of these parts perteine to one and the same precept. ¹⁵ And I suppose the first commandement is set as it were before the rest, in stéed of a proheme; I am the Lord thy God, which haue brought thee out of the land of Aegypt. For in those words we are commanded to count him for the true God.

And that we should not thinke that he is to be worshipped togither with other gods, immediatelie is added the second precept, wherein we are forbidden to worship strange gods, and grauen things and images. ¹⁶ And if a man will more narrowlie consider the thing, he shall sée the Gospell offered vnto vs togither with this first commandement: for God in it promiseth, that he will be our God. And in that, which is mentioned of the deliuerie out of Aegypt, is conteined a promise touching Christ. But to returne from whence we are digressed, we ought certeinlie to hold, that by this precept; Thou shalt not lust, are prohibited our corrupt inclinations, and euill motions of the mind: which we should not acknowledge to be sinnes, vnlesse the lawe had shewed them vnto vs. Aristotle, Pighius, and such other like (for that they were ignorant of the lawe of God) affirme, that these are not precepts.

Of the comparison betweene sinnes.

4 But as touching the comparison betwéene sinnes, ¹⁷ one sinne may be reckoned more gréeuous than another. ¹⁸ And the cause of difference is no where to be sought for, but in the word of God. For euen as the diseases and imperfections of bodies, come through want of the temperatenesse of humors, which is agréeable with the creature that liueth; and as the proportion is more or lesse preserued, diseases are said to be more or lesse painefull: euen so commeth it to passe of sinnes. For, according vnto that, that they doo lesse or more go from the ordinances of God, they are declared to be more or lesse gréeuous. Howbeit, this is certeine, that two tables were giuen; namelie, the first and the latter: by reason whereof, those sinnes, which be doone against the first table, be more condemned, than those which be against the latter table. But this I would not haue so to be vnderstood, as though all that is committed against the first table, should be accounted more wicked than that which is repugnant to the latter. For it may be, that a man will violate some ceremonie of no great importance, which apperteineth to the first table; who for all that shall not sinne more gréeuouslie than he, which dooth commit either murther or adulterie. Howbeit, the comparison must be made betwéene those sinnes, which be of equall degrée and greatnesse. For set downe on the one side the chéefest sinne against the first table, and on the other side the greatest against the latter table; then shall that be iudged more gréeuous, whereby the first table is broken, than that which is doone against the latter. And euen the same case must be in the meane sort of sinnes, and also in the lower; so that euer yée compare like with like.

¹⁹ It happeneth also sometimes, that one man is more vehementlie mooued to sinne than an other. And certeinlie, his sin shalbe iudged more gréeuous, that offendeth, hauing small assaults or prouocations; than he that by greater violence is driuen to transgresse the lawe of God. The gréeuousnesse also of the sinne is sometimes weighed, according to the easinesse or difficultie of forgiuing. ²⁰ For Christ saith, that They shalbe forgiuen, which speake against the sonne of man: but that the fault of them, which had blasphemed the holie Ghost, should not be forgiuen. Further, they transgresse more gréeuouslie, which are most furnished with excellent knowledge. For The seruant, which knoweth the will of his Lord, and fulfilleth it not, is much more beaten, than he that dooth offend vpon ignorance. Also, the heape of benefits bestowed, dooth adde a more weight vnto sinnes: séeing they, which transgresse, being adorned with manie gifts, their sinne is the more gréeuous, when they doo transgresse: for the vice of ingratitude increaseth their sinne.

Ouer this, the dignitie of the person is weighed: insomuch as princes, and also bishops, and ministers of the word of God, doo sinne much more gréeuouslie, than the common persons. For they sit at the sterne, ²¹ and haue in their hand the helme of the church or common-weale: by reason whereof all men take example by them. Some sinne also are counted the more gréeuous, bicause they be not alone, but they drawe manie other mischéefes with them. By reason whereof the sinne of Dauid is verie much reprooued; ²² bicause his adulterie was ioined with the murther of a good and faithfull man; namelie, of Vrias: besides that there happened the slaieng of manie valiant soldiers, and the victorie betraied and translated vnto the enimies of Gods name. Wherefore, more gréeuous is that sinne iudged to be, than if the fault had béene single and alone. Also, that crime is most condemned, that bringeth most harme. For vndoubtedlie, he that taketh awaie a mans life, dooth more harme, than if hée doo but wound or else maime anie one part of the bodie. And further, the vehemencie and ardent desire of the will is considered, wherewith men runne headlong into sinne. For they that with all libertie runne into mischéefe, are more to be reprooued, than they that vnwillinglie and striuing there against, with great fight of conscience, transgresse the lawe of God.

Also the offense of them is lesse, which after a sort be constrained to fall into sinne, through great feare and want of strength to endure affliction; than, if they should willinglie and of their owne accord fall thereinto. And wonderfull gréeuous dooth the contempt of the word of GOD make sinne to be. Furthermore, those things that be openlie committed, bicause they giue an offense, and stumbling blocke vnto others; therefore are more condemned, than such as are doone priuatelie and in secret. And the sinnes, which be committed against holie men, such as are the prophets, and ministers of the church, be horrible; bicause that iniurie and contumelie dooth more euidentlie redound vnto God. Wherefore it is written; ²³ He that hurteth you, dooth as if hee should touch the apple of mine owne eie. ²⁴ Hee that despiseth you (saith Christ) despiseth me also. And God warned the princes of this world, ²⁵ that they should doo no violence against his Christ; that is, his annointed.

Also, euen in ciuill matters, the dignitie of the person that is hurt is weiged. For he dooth woorse, that hurteth his owne father; and the daughter, that riseth against hir owne mother, than if they should rage against anie other persons; as the prophet Micheas in the seuenth chapter dooth testifie. Againe, ²⁶ he is more sharplie rebuked, that hurteth the magistrate and publike power; than he, which worketh iniurie to priuate men. Wherefore, by expresse words it is commanded of God; ²⁷ Thou shalt not speake euill of the prince of the people. Likewise sinne becommeth more detestable through continuance. And certeinlie, God dooth more gréeuouslie punish them, which doo as it were rot in their sinnes; than others, which once or twise doo amisse. Wherefore Amos the prophet, ²⁸ in the name of GOD, repeated verie often that sentence; Vpon three or foure wickednesses I will not conuert him. ²⁹ Yea and God testified in the lawe, that he would take vengeance vpon sins, vnto the third and fourth generation: when as they should be continued through so manie degrées. Herevnto the place, time, and age dooth drawe a great weight with it. And there might be gathered well-néere innumerable other things, which either aggrauate or lighten sinnes: the which both willinglie and wittinglie I ouer-passe.

5 Chrysostome noted, that we must not conclude that all sinnes be of equalitie. ³⁰ Although it be reckoned, that euen the least sinnes be of so great a moment, as they exclude vs from the kingdome of God. This is common with them all, that they bereaue men of the most happie inheritance: yet shall they not be punished with the like paines. Augustine, in his fourth booke of baptisme, against the Donatists, saith; that The woords of Paule are not so to be vnderstood, as though none should be excluded from the kingdome of God, vnlesse they be guiltie in all sins ioined togither: but we must vnderstand, that whosoeuer shall be defiled, but euen with one of them; he is to be banished out of the kingdome of Christ. Indéed he granteth, that it is vnpossible anie one sinne should be committed, but the same is accompanied with some other. Albeit, it be not of necessitie, that where one vice is, all the rest should followe: for sinnes are not linked togither as vertues be. Which is declared by two reasons. The first is, that vnto one vertue are repugnant two vices, ³¹ which are of the greatest diuersitie one from an other: wherevpon he, which is infected with one of them, cannot alwaies be defiled with the other; so as one man should all at once be both fearefull and bold. Further, it hapneth oftentimes, that one sinne expelleth an other: as ambition putteth awaie couetousnes; couetousnesse, droonkennesse and surfetting. So then we cannot saie, that vices are [alwaies] ioined one with an other.

6 But that vertues be ioined one with an other, the Philosophers make no doubt: as Augustine writeth in an epistle vnto Ierom. ³² For bicause there is no wisdome found, that is vniust and intemperate: and againe, no temperance, vnwise or slothfull. But Aristotle, in his fift booke of Ethiks, ³³ declareth this more plainelie; to wit, that we cannot appoint wisdome to be, where other morall vertues be wanting: bicause reason should then be troubled by naughtie desires, neither could it kéepe still the right course thereof. And againe, the rest of the vertues without wisdome can take no place, séeing euerie one of them is an habit according to right reason. And the goodnesse and right course of reason hath no other being, but in wisedome it selfe. These things doo the Philosophers affirme. But a Christian man must not verie easilie be lead to consent vnto them; séeing he cannot denie, but that godlie men are indued with manie most excellent vertues: and yet he ought to confesse, that they doo sinne verie often. For Iames saith; ³⁴ In manie things we sinne all. And Iohn saith; If we saie that we haue no sinne, we deceiue our selues, and there is no truth in vs. But he that hath sinnes, how can he be adorned with all vertues; séeing sinne is contrarie and likewise repugnant to vertues? Wherefore the Christian seemeth in this matter to dissent or disagrée from the Philosopher.

Augustine, in the same epistle, ³⁵ goeth about to vndoo this knot on this wise; to wit, that the onelie vertue in Christian religion is charitie, which conteineth in it selfe all other vertues; and the same, if it could be most perfectlie had, would vtterlie suffer no sinne to be with it: for charitie is the fulfilling of the lawe. Where the lawe is fulfilled, and performed, there is no place left for sinne. But séeing, while we abide héere in this life, our charitie is féeble and vnperfect; therfore it is easie to be prooued, that the same suffereth manie defects and sinnes therewith. The verie which thing we perceiue to happen in heate, and other qualities of that kind; which being in their perfection, admit not by anie meanes anie contraries: but if they be remisse, and of lesse force, they receiue perpetuallie something that is contrarie vnto them. Howbeit, in my iudgement we may easilier resolue the matter; to saie, that those things, which are taught by the Philosophers, are true, concerning the morall vertues, and sinnes onelie, which they in their bookes intreate of: but that the Christian faith dooth more narrowlie looke into the nature of sinne, than they were able to discerne. And those things, which we admit to be sinne, they would iudge not to be repugnant to their vertues; and consequentlie, would repute them not in the place of sinnes.

7 But to returne to our purpose. There séemeth a doubt to remaine, against that which we haue affirmed touching sinnes; namelie, when as we said, that they of necessitie be not ioined one with an other. For Iames wrote; ³⁶ He that offendeth in one, is become guiltie of all. So as it séemeth, that one sinne being committed, the same draweth all other sinnes with it. Howbeit, it should appeare, that the sentence of the apostle must be vnderstood of charitie, which is violated by euerie kind of sinne: the same being taken awaie, all vices doo breake foorth. Or else we will take his meaning thus; when as a man transgresseth one commandement, if he should be stirred vp by the same force of temptation against the rest of the commandements, he should in like manner transgresse them. Neuerthelesse, the former exposition séemeth to approch more nigh the truth; séeing, whatsoeuer Iames saith; he manifestlie referreth it vnto charitie. For he that falleth into anie sinne against his neighbour, he is straitwaie conuicted, to be guiltie of the violating of loue. Wherefore, séeing it is not necessarie, that he, which is burthened with one sinne, should be iudged to be guiltie of all, the words of Paule (in the first to the Corinthians, the sixt chapter, verse the ninth) must not as we said be vnderstood; as though the sinnes, which he reckoned, doo not exclude vs from the kingdome of heauen, vnlesse that all the sinnes be ioined togither in one man at once. One onelie sinne is sufficient vnto destruction. And those things, which are spoken by the apostle, doo represse them which flatter themselues in the profession of their faith, and make no reckoning to liue iustlie and godlie.

³⁷ Verie well did Augustine, in his fourth book of baptisme against the Donatists, ³⁸ write, that An infidell disputeth against the faith, but an ill christian liueth against the faith. Séeing therefore either of them is against faith, neither of them can be saued by faith. Against the infidels, Christ said; Vnlesse a man be borne anew of water and the holie Ghost, he cannot enter into the kingdome of heauen. And on the other part, against the vngodlie christians this is to be alledged; that Vnlesse your righteousnesse exceed the righteousnesse of the Scribes and Pharisies, ye shall not enter into the kingdome of heauen. Wherefore, euen as the infidels haue not wherewith to delite themselues in morall vertues: no more can those, that be baptised (if they liue ill) promise vnto themselues euerlasting felicitie; especiallie, if they be infected with those heinous crimes, which the apostle reckoneth vp: séeing how can they with these crimes be in the kingdome of God? For God gouerneth his kingdome by the word and the spirit: but these men doo these things, neither by the word, nor yet by the spirit; but rather by the flesh and suggestions of the diuell. ³⁹

8 Our Sauiour, in the 22. of Matthew, Marke the twelfe, and Luke the tenth chapters, rehearseth the sum of the commandements on this wise; ⁴⁰ Loue the Lord thy God, with all thy hart, with all thy soule, with all thy mind, and with all thy strength. And whereas he named the mind among the rest (which word is not in the Hebrue) that he did in his owne right. For séeing he was the lawe-maker, it was lawfull for him to expound the same. Augustine, in his fourth booke, and sixt chapter, De origine animae, shewed; ⁴¹ that [héere] the hart ought not to be taken for that little member of the bodie, which lieth hidden vnder the ribs: but he will haue it vnderstood to be that power of the mind, out of which the cogitations doo arise. And in verie déed; euen as the hart is neuer at rest: so the mind dooth neuer cease from cogitations. Moreouer, there be others, that expound the hart to be the desiring power of the soule; and therefore they saie, that Christ added The mind. It liketh others to saie, that the hart conteineth the whole desire; the soule, the angrie part; the mind, the knowing part; and finallie, that vnder the name of powers or strengths, it comprehendeth all the other faculties of the mind. Or else it is added for the more vehement expressing of all those things, which were mentioned before; namelie, that God must not be loued for an outward fashion sake, but with the whole indeuour. ⁴² Wherefore, Barnard saith; that The maner how to loue God, is to loue him without measure. And Augustine, in his first booke, chapter 22. De doctrina christiana, wrote: When it is said; With all the hart, there is now no part left vnto vs, which may attend or giue place to other desires. And those things, which we haue a mind vnto, must of necessitie haue relation to that, wherein the force of our loue consisteth: that is, vnto God. If the words of the lawe, and of Dauid were examined with a right iudgement, the works of supererogation would quite be ouerthrowne; and the reasons, alledged for our merits, conuinced: séeing, what is there remaining vnto vs, that is not bound vnto God? For if we doo well, we doo but that which we ought to doo.

9 Paule disputing of brotherlie charitie; ⁴³ Be you (saith he) affectioned to loue one another with brotherlie loue. In Gréeke it is ⟨…⟩: in which words is declared, what maner of affect loue is; namelie, a brotherlie affect. ⁴⁴ And it is called ⟨…⟩, which word signifieth an affect not comming of election: such as are fréendships, which men enter into one with another, but graffed in by nature; and therefore so ioined to our minds, that in a maner it can neuer vtterlie be shaken off. And forsomuch as of these naturall affections, there are sundrie sorts or kinds (for either they are betwéene the parents and the children, or betwéen the husband and wife, or else betwéene brethren) the apostle expresseth that kind, which most agréed with his exhortation, which he had begun; namelie, to giue vs to vnderstand, that our loue towards others ought to be a brotherlie loue. Which therefore is more vehement than common fréendships; for that these fréendships are dissolued, euen betwéene honest men; when they perceiue that their fréends are fallen awaie from iustice, and are become wicked and corrupt. But as touching our parents, brethren, and children, it is vndoubtedlie a gréefe vnto vs, to sée them behaue themselues otherwise than we would they should: yet is not therefore the affection of our mind towards them extinguished. Besides, in these néere fréendships, we expect not, that in louing, one shuld recompense another with mutuall benefits. For we loue our children and brethren, of our owne accord; although they haue not bound vs vnto them by anie benefit of theirs towards vs. And forsomuch as these things ought to be obserued in christian loue, therefore Paule calleth it ⟨…⟩; although it come not of nature, but of the spirit of God, and of grace.

And how much the consideration of brotherhood is of force to stir vp loue betwéene christian men, we are taught by the example of Moses. For the next daie after he had slaine the Aegyptian, ⁴⁵ when he went to visit the Hebrues, & sawe a certeine Hebrue dooing iniurie to another Hebrue (as saint Steeuen reciteth the historie) said vnto them; ⁴⁶ Ye are brethren, why doo ye on this sort iniurie one to another? The strength also of this affect, ⁴⁷ Ioseph declareth. For he, when he ment vpon the sudden to reconcile himselfe vnto his brethren, of whom he had béene sold to be a bond-man, said vnto them; I am your brother Ioseph. And so soone as he had spoken that, he could not refraine himselfe from teares. So great is the force of this fréendship with the godlie. ⁴⁸ Neither is the mutuall loue betwéene christians without iust cause called a brotherlie loue; séeing Christ called his disciples, Brethren: and that at that time chieflie, ⁴⁹ when, after his resurrection, he was now indued with immortalitie. Aristotle, in his ninth booke of Ethiks, when he treateth of fréendship; Among brethren (saith he) one and the selfe-same thing is distributed vnto diuerse. And therefore, forsomuch as they communicate among themselues, in one and the selfe-same thing; in good right, the one loueth the other. By that one and the selfe-same thing, ⁵⁰ wherein brethren doo communicate, he meaneth the substance of the father and of the mother; whereof each haue their part. The like consideration also is there betwéene the faithfull: ⁵¹ for (as Peter saith) they be made partakers of the nature of God. So as they ought to loue one another as brethren, which if they doo not, they are woorthilie called ⟨…⟩, that is, without naturall affections. Which vice, as a sinne most gréeuous, Paule, in the first chapter of the epistle to the Romans, ⁵² attributed vnto those, which fell awaie from the true worshipping of God; and were therefore deliuered by him into a reprobate mind.

⁵³ 10 But as touching charitie, we haue decréed, that the same is a bountifull gift of the goodnesse of God, and is euermore ioined vnto true faith; whereby we are iustified. Wherefore, none that is a christian indéed, is vtterlie destitute thereof. But to increase and giue it augmentation in vs, if perhaps it become weake and faint, and out of courage; these helpes we may vse. ⁵⁴ First, let vs diligentlie consider with our selues, and weigh the benefits that we haue receiued of God by Christ. He gaue his onelie begotten sonne for vs, he deliuered vs from sinne, from death, from hell, and from the diuell; he adopted vs for his children, and appointed vs heires of euerlasting life: and he now féedeth vs, nourisheth vs, and (as a most mercifull father) bestoweth all care and good will vpon vs. These things if we oftentimes repeate in our memorie, they may effectually kindle our mind to loue Christ, and God our creator. ⁵⁵ Also let vs regard the dignitie of our neighbour, who, how weake soeuer he be, and subiect to vices, yet is he borne withall, and susteined by God, and indued with manie benefits. He denieth him not the benefit of the sunne, he sendeth his gratious raine vpon him, he giueth him health and the riches of this world: neither taketh he his image from him, as he deserueth. What cause therefore may there be, why thou canst not abide him? Peraduenture thou wilt saie, that he is a wicked man.

I will aske of thée, whether thou doo more detest and abhorre sinne, than God dooth? Where vndoubtedlie thou canst not answer otherwise than it is; to wit, that GOD dooth farre go beyond thée, in detesting of sinne and wickednes. And yet neuerthelesse, séeing thou séest that he dooth not immediatlie reuenge, but dooth prolong the time of repentance, and defer the punishment; whie doost not thou imitate him, and amend thy neighbour with patience, as much as in thée lieth? But if peraduenture he shall séeme to be incurable, thou must take héed (as much as in thée lieth) that by the often restraining of his naughtinesse, ⁵⁶ there come not much harme. We sée that the most wild lions, being otherwise fierce and cruell beasts, are kept in iron chaines, and close places, least they should doo hurt; and that at the pleasure of their maisters, who desire to behold in them both the workemanship of nature, and the strength of this kind of beasts. But wilt thou also (to doo God seruice) kéepe thy neighbour in gard and custodie, though he be euill, least he should hurt others; that the patience of God toward them maie be séene and perceiued?

But if thou wilt saie, that he is become so wicked, as he cannot be staid from dooing much harme; and that he must in anie wise be cut off; then let publike authoritie (I meane the magistrates) execute their office. For if we, being stirred vp of our owne lust, desire to reuenge; we of our good cause shall make it euill. But if thou take in euill part the iniuries and wrongs doone vnto thée, ⁵⁷ and therefore thinke that thou art moued vpon iust cause: put the person of another man vpon thy selfe, and imagine, that those things, which be committed against thée, be doone against other men; then thou shalt sée, that the disquietnesse of thy mind will be the lesse, & by this alteration of persons, thou shalt perceiue how greatlie thou art infected with the loue of thy selfe. Also, for the retaining of charitie, it furthereth, to call verie often to mind, that the whole lawe is fulfilled thereby. It helpeth forward also to repeate in our memorie, how manie and how great debts we our selues are bound to performe. And hereof let vs not be forgetfull, that in departing from charitie, we shall be nothing.

11 By these, and such other like means, there is a great helpe for the kéeping and preseruing of charitie towards our neighbours; although the same procéed from the méere liberalitie of God. Of this charitie spake Paule in the twelfe chapter of the first to the Corinthians; ⁵⁸ And I will yet shew you a more excellent waie. It is all one, as if he had said: I sée you are possessed with a certeine desire to excell other, now will I shew you the waie; the same is charitie, which (as concerning the word) hath affinitie with fauour and with loue. ⁵⁹ From the which neuerthelesse it so differeth, as fauour is the meaner and lesser affect, and loue is the more vehement affect. But charitie is appointed to be, where a certeine knitting togither, and néere fréendship happeneth betwéene the parties. So as we call that charitie, which is towards parents, towards the countrie, and towards kindred: which selfe thing is verie correspondent to christian loue. For all we, which are beléeuers, haue one father, which is God; and one brother, the first begotten, which is Christ: wherefore we be knit togither with a most néere fréendship. Now that we knowe what the word meaneth, there resteth, that wée declare somewhat, although rudelie, ⁶⁰ of the nature thereof. Aristotle, in his Ethiks, taught manie things concerning fréendship: and in his Rhetorikes he intreated at large concerning the same. And in effect his iudgement is, that to loue a man, consisteth in this; ⁶¹ namelie, that when we wish well vnto him, then we doo well vnto him; and that for himselfe, not for our owne sake. Here dooth humane wisdome staie, but christian godlinesse is lifted higher. For such a one both willeth well, & dooth well vnto his neighbour; and not for his owne proper commoditie, but for God and Christ his sake; bicause he knoweth that his neighbour is created by God the father, and is redéemed by the bloud of Christ. ⁶² Let charitie then be thus defined; that It is a power inspired into our minds by the heauenlie spirit, whereby we wish well vnto our neighbours, and doo good vnto them, according to our power; and that for God and Christ his sake.

⁶³ 12 Augustine, in his 29. Epistle vnto Ierom, saith; that This knowledge he hath of vertue, that it is charitie, to loue those things that ought to be beloued. And the same he saith is greater in some, but lesse in other some, and in some none at all. But the most perfect charitie, wherevnto nothing can be added, must not be ascribed vnto anie, while we liue in this world. And he addeth, that there may be somewhat added thereto while we liue here, bicause somewhat is wanting therevnto, which dooth testifie both the fault and imperfection thereof; and thereby it co~meth to passe (as he saith, ⁶⁴ ) that There is not a man that dooth good, and sinneth not. ⁶⁵ And if we shall saie that we haue no sinne, we deceiue our selues, and the truth is not in vs. And it is written of Dauid; ⁶⁶ Enter not into iudgement with thy seruant. And we saie all in the Lords praier; Forgiue vs our trespasses. ⁶⁷ It appeareth therefore, that this man of God ascribeth perfect charitie to no man in this life; nay rather, there is somewhat euer to be added therevnto, so long as we liue, which declareth both the corruption and imperfection thereof. The verie same we may assure our selues to be in all the good woorkes that we doo. But it must be considered, that those things, which be spoken of Paule concerning charitie, and the definition which we haue brought, doo perteine vnto that charitie, which we haue towards our neighbour. And when he commendeth that loue, he by an Antithesis condemneth hatred, factions, disagréements, and finallie all sinnes, which are contrarie vnto the same. ⁶⁸ Vpon good consideration he calleth the waie thereof excellent; bicause thereby we ought to doo well vnto the wicked, though they be vngratefull and vnwilling: in the amending of whom, godlie men, for reward and good will, doo suffer hatred and persecutions.

13 Now, ⁶⁹ as touching the degrées in charitie, oftentimes the kindred of the flesh is the cause of louing our neighbour, and that according vnto charitie. Paule saith vnto Timothie; ⁷⁰ He that hath not a care of his owne, and especiallie of his familie, renounceth his faith, and is woorse than an infidell: bicause, vnder pretence of religion, he liueth woorse than infidels, who by the onlie guide of nature shew beneuolence towards their owne kindred, and prouide necessarie things for them. So then, we must iudge that the ioining of flesh and kindred is giuen vnto vs by God, for to stir vs vp vnto charitie; not to haue respect vnto those things as our owne, but as ioined vnto vs by God. For otherwise, there is none that shall make a choise vnto himselfe of parents, brothers, or countrie. We ought therefore to care for those things, which be giuen vnto vs by God; and not to spend our labour after our owne pleasure, without making of choise. Not but that we ought to extend our good will and charitie vpon all men, whatsoeuer they be: but now we onelie speake of the degrées, and shew of the ordinarie and vsuall charitie, where we ought to beginne; vnlesse some other occasion drawe vs to that, which is more néedfull.

⁷¹ 14 Howbeit, séeing Paule séemeth to be mooued with a desire and good will towards the Iewes, for the zeale that they had without knowledge; there ariseth a question, whether anie sins may so please vs, as of them we should take a delight; or that therefore should be ingendered anie good will? We must put a difference betwéene sinnes. ⁷² For there are certeine grosse and vnmeasurable sinnes, which all men vnderstand to be sinnes. And there be other sinnes, which although they be condemned before GOD, and are sinnes in verie déed, for that they be committed by men not regenerate, who be as yet euill trées, neither direct they their works vnto God, as they ought to doo; yet are they morallie good. Wherefore, if we meane of grosse sinnes, and speake of sinnes properlie and truelie, as they are of their owne nature; then none that is godlie will delight in this kind of sinne. For if a man loue God with all his heart, it is necessarie that he refraine and detest all sinnes, which are manifestlie repugnant vnto the will of GOD, ⁷³ and vnto his lawe. But accidentallie, or indirectlie, it is possible that some pleasure may be taken in them.

⁷⁴ As if we be now set at libertie, the more and more gréeuous acts they be, which we haue committed, the more shall we reioise. And if a man haue béene before time proud, and arrogant, and after some fall, being repentant, doo behaue himselfe more modestlie; he will somewhat reioise, by reason of his sinne. Which also happeneth, if after faults be committed, good lawes be made, and an order appointed, that such faults be not afterward committed. For we reioise, that such an occasion was offered. And bicause that (as Paule saith) Where sinne hath abounded, grace also hath more abounded, and vnto them that loue GOD, althings worke to good: we will grant, that by a phrase of spéech, (although not proper, but by accidents) the godlie may sometime take pleasure of sinnes. But in speaking of morall workes, which are doone by them that are not regenerate; if we looke perfectlie into them, ⁷⁵ we cannot but reioise in them. For euen as it is a pleasure, and that not small, to behold the vertues of hearbs, the properties of liuing creatures, of pretious stones, and of the starres: so also it is a delight to sée the acts of notable men, which acts GOD would haue to be in the nature of man, for the preseruation of Common-weales, and of ciuill discipline.

Who taketh not pleasure, when he readeth the honest life and vertuous acts of Socrates? Or when he weigheth with himselfe the notable acts doone by Scipio Aphricanus? And also, when he séeth the things that be doone in our time of notable men, that are euen void of Christian religion? Yea, for so much as they haue a certeine shew and countenance of sound vertues, the godlie are so much delighted with them, as they are often times stirred vp to praie earnestlie for the saluation of those men: thus thinking with themselues; If God vouchsafe to change these men, and to draw them vnto Christ, they would be a great ornament and helpe vnto the church: neither do they easilie despaire of their saluation. Euen as a skilfull husbandman, ⁷⁶ if perhaps he sée a ground verie ranke with brakes and wéeds, desireth to buy the same; thinking with himselfe, that if the naughtie hearbs were wéeded out, and the brakes with a plough rooted vp, fruits would plentifullie growe thereon. And so also will he doo, if he sée wild vine trées, or wild oliue trées spring in anie place of their owne accord: for he will thereby iudge the ground to be méet both for vine trées, and for fat oliue trées; if it might be well husbanded.

Also Christ our sauiour, when a yong man had asked him, what he should doo to atteine to euerlasting life: and he had answered him; ⁷⁷ Keepe the commandements: and when the yong man had replied, that he indeuoured himselfe therevnto euen from his youth, (which neuerthelesse was not true) Iesus for all that delighted in that indeuour of his, whatsoeuer it was, touching the inquirie of saluation, and of obeieng the commandements of God, as much as in him laie. For this is the meaning of that, which Marke writeth in the tenth chapter, that Christ loued him; to wit, that considering his present calamitie, he was mooued with mercie: for that he, labouring and going about to atteine vnto the righteousnesse of works, fell awaie from it. The same Lord also (when he had made answer that the greatest commandement is To loue God with all our heart, with all our soule, ⁷⁸ and with all our strength; and that the next commandement is, To loue our neighbour as our selues: and that a certeine Scribe had commended the answer of the Lord) the Lord said; Thou art not far from the kingdome of heauen, although he yet beléeued not, neither was he iustified by Christ. But the Lord would declare, that this his assent to the truth, resembled some shew of dutie and godlinesse.

Wherefore, in such works, as morallie be called good, the mind of the godlie sort is delited; although it be also gréeued, that those works be not doone as they ought to be. And as touching the saieng of the apostle, we must not gather, ⁷⁹ that he of sinne, that is, of zeale, without true knowledge conceiued a loue and good will towards the Iewes. For he reasoneth not from the cause; naie rather, by the effect he declareth his loue towards them; namelie, in that he not onelie praieth for the saluation of them, but also for that he aggrauateth not the crime, which they were guiltie of, but rather excuseth it, so far as the matter will permit. It should be a false argument A non causa vt causa (that is, taking that for the cause, which is not the cause) if a man would hereby prooue, that Paule was delited in the sinnes of the Iewes. But if a man will néeds contend, that this argument is taken from the cause; we will saie, that ⟨…⟩, which in English is Harts desire, is in this place an affect, ⁸⁰ which perteineth vnto mercie. And so Paule had compassion of the Iewes, bicause he sawe them so miserablie deceiued.

Of Salutations.

⁸¹ 15 That, which in the scriptures is commanded of forbidding salutations one towards another, séeme to be a verie hard & vnvsuall thing; forsomuch as a salutation is nothing else, ⁸² but a luckie and happie praieng, and it is not the least worke of charitie towards our neighbours. Among the Hebrues it is expressed in the word Beraca, which is (as they commonlie call it) a benediction, or a good and gladsome praieng: and of the Gréeks it is called ⟨…⟩. Further, to salute againe, commeth of a gratefull mind, and belongeth vnto exchanging or recompensing iustice. For it is méet and good right, that we should in like maner wish good things to them, which haue first wished well to vs. And there is no doubt, but that mutuall salutations doo verie much further vnto the ioining togither of minds. Which coniunctions, how necessarie and profitable they be in a christian Common-wele, and in the church of Christ, all men doo knowe. Augustine, ⁸³ in his 42. sermon De sanctis; If anie doo not salute a man, whom he méeteth, or vse not salutations againe vnto him that hath saluted him, he shall not be taken of the traueller for a man, but for a stocke, a stone; or for Mercurie, who standing by the waie, directeth the iournie, and speaketh not a word.

Neither can mutuall salutation be iustlie forbidden; séeing we are bound therevnto by commandement. For it is commanded, that we should praie, ⁸⁴ not onelie for our fréends, but also for those, which be aduersaries vnto vs: so as we must wish good and prosperous things vnto them also. Wherevpon Christ, in the fift of Matthew, ⁸⁵ saith; If you will onelie salute those, which salute you, what reward shall ye haue? Doo not the Publicans and sinners the same? Neither are these kinds of salutations vnprofitable; but if they be doone by faith, ⁸⁶ they be acceptable vnto God, and are by him gratiouslie and gentlie heard. The old fathers, when they were departing out of this life, spake salutations or comfortable words vnto their fréends, to the great benefit of them: ⁸⁷ as Moses did vnto the Israelites, Iacob vnto his children, and Isaac vnto his. And in that kind of salutations, manie mysteries are opened by the holie Ghost. Christ also commanded his apostles, that they should salute the houshold, wherevnto they did come: ⁸⁸ as it is written in the tenth of Matthew. The maner of the salutation is set foorth; namelie, that they should saie; Peace be vnto this house. And that, which Christ gaue in commandement, he expressed by example: for he saluted the apostles, saieng; Peace be with you. ⁸⁹ And when he was risen from the dead, he said vnto the women, which returned from the sepulchre; All haile.

It séemeth also, that among the apostles, ⁹⁰ there was a custome, that at their méeting and departing they saluted one another, and their master also. Wherefore, Iudas that betraied Christ, when he came vnto him, he said; Haile master, and gaue him a kisse, which was a signe of a luckie praier. Yea moreouer, Paule, ⁹¹ in the writing of his epistles, did put salutations, as well to the beginning as ending of them: and he commanded the Corinthians, ⁹² that they should salute one another with an holie kisse. And in the Church the maner was, that when the holie supper was ministred, the brethren should one kisse another. The which custome is deformed in Poperie; and in the stéed of that kisse, they carrie about signes and little images to be kissed. The angels likewise haue sometimes saluted godlie men: as Gabriel did Marie, saieng; ⁹³ ⟨…⟩, that is, All haile thou freelie beloued. And the angel wished health vnto Gedeon, saieng; The Lord be with thee. ⁹⁴ And the mother of Samson heard a salutation that came from the angel. Howbeit, we read not, that God did salute anie man; séeing it is the propertie of him to giue helth, and not to praie for the same: bicause, in that he is the highest nature, to make praiers doo not belong vnto him.

16 And salutations were common, ⁹⁵ and in estimation not onelie among the Hebrues, but also among the Ethniks. For the Romans counted it a great honour to be saluted: and salutations were numbered among the principall duties. Wherefore, to such as vsed to salute, there was a certeine dailie almes distributed, either of monie, or else of meat. And the noble personages of that Common-weale, builded porches before their gates, where the saluters should remaine, and after a sort be harbored; in the morning, before they were licenced to come vnto them. The formes of saluting were of diuers sorts. [Among the Graecians ] ⟨…⟩. Among the Hebrues, Schalom; and such like. Yea and the men in old time, did saie likwise that their gods ought to be saluted. Wherefore one saith in a Contedie of Terence; From hence I will depart home to salute the gods. And there be some, which thinke, that in the same, and such like formes of spéech, to salute, is to worship. Which me thinketh is not rightlie said, séeing the verie proper signification therein may be reteined: ⁹⁶ for so much as it is lawfull to wish well vnto God; not as though he hath néed of anie thing, but we may praie that his glorie, maiestie, name, and dominion, may alwaies be famous and spred abroad: as Christ taught in the former petitions of his praier. ⁹⁷

Emperours also, and kings, are said to be saluted; so soone as these honours and dignities be giuen vnto them. For armies were woont to salute their capteine by the name of Emperour, when he had well performed his affaires. And euen in this point they depart not from the proper signification of the word; bicause, in the promoting of men vnto high dignities, they praied that God would prosper them well. Besides this, there be salutations of reioising; either for the victorie gotten, or at the returne of a man home into his countrie; or else for the atteinment of goods or riches: wherein also nothing else is doone, but a praieng vnto God, that these goods may haue good successe with them, whome we fauour. So as the salutations, that be of those kinds, may not be condemned, but ought to be verie well allowed; were it not, that superstition, which corrupteth all things, had not manie times béene mingled therewith. For the old Ethniks in their funerals, did salute the soules of them that were dead, speaking vnto them their last farewell. Yea and they visited the ashes of dead men, their sepulchres, reliks, and spoiles, praieng for the happinesse of them that were dead. Wherevpon Aeneas in Virgil said; All haile ô blessed father mine, yet once againe all haile. And from the Ethniks, those customes descended vnto the christians: ⁹⁸ for in the Popes church, they salute the soules of them that be departed, while they praie for their rest, and for deliuering them from the paines of purgatorie. They make viages also to salute saints; namelie, Antonie, Iames, Peter, Paule, and Marie.

17 Wherefore, let these superstitions be reiected: but in the meane time, let profitable and honest salutations continue, the which Elizaeus by his commandement did not take away. For that, which he commanded vnto his seruant Gehezi, must not be vnderstood, ⁹⁹ as the words signifie at the first vew; séeing it is a figuratiue spéech: euen as all other spéeches be, that séeme to be against charitie, as Augustine hath declared vnto vs. Surelie, the mind of the prophet is more to be weighed than his words: for his meaning was nothing else (as D. Kimhi hath verie well expressed) but that he should make hast, and find no delaies by the waie; and that he should bend his mind and cogitation onelie to that thing, wherevnto he was sent, setting his hart vpon nothing else, whether he were speaking or dooing. In the selfe-same sense Christ, (as we haue in the tenth of Luke ) commanded his apostles, when he sent them about to preach, ¹⁰⁰ that they should salute none by the waie; for he would not, that by their finding of talke and communication with other, their minds should haue béene drawne aside from preaching of the Gospell. Assuredlie, the diuell is not more busilie occupied about anie thing, than in bringing in of lets and delaies, when we are in hand with our vocation.

But we, on the contrarie part, must set all things aside, to performe the vocation that is laid vpon vs. Which was not vnknowne vnto the old Ethniks, who vsed to saie vnto the priest, while he was occupied about his seruice; Applie this thing. And Augustine, in the place aboue alledged, did declare the force of this spéech, saieng; that in these words was ment a strait charge to make hast. He addeth moreouer a verie wittie exposition, but such, as dooth not much serue vnto the historie: We (saith he vnto the people) speake salutations vnto you, when we are preaching of the Gospell; bicause you can be saued by nothing else, but by the Gospell of the sonne of God. So that ye must be saluted with this kind of salutation, but not in the waie, that is to saie, incidentlie or indirectlie. Which thing they doo, that preach not the truth from their heart; but for lucre sake, for honour, or else to bring some man into enuie and hatred, not to win the hearers vnto the Lord; as they did, of whome Paule admonished the Philippians. ¹⁰¹ For they, that salute a traueller by the waie, go not purposelie to him; they go not home to his house to wish him well, but they doo it incidentlie and in the waie. Indéed these words be true that Augustine declareth; but they belong not to the meaning, either of the prophet, or of Christ. Both the one and the other of them would haue our mind to be wholie imploid vpon our vocation, not to be carried here and there with sundrie cares; not to make anie delaies, and that the function committed vnto vs, should be performed with most feruent desire.

18 But if anie be not satisfied with the figuratiue speach, there will be no discommoditie, ¹⁰² if he expound it according to the literall sense. For affirmatiue precepts, although they apperteine vnto charitie, yet did they bind men to performe them: howbeit, in certeine times and places, and with circumstances. For it is commanded vs, that we should receiue the sacraments: yet this must not be doone alwaies, and in euerie place, but at such time onelie, as we méet together in the holie assemblie; and the same is to be distributed in such place, and after such sort, as Christ hath commanded. Also, there is a commandement for the distributing of almes, but yet not to be doone towards all persons: sith, who is he that will bestowe almes vpon them that be rich and wealthie? Neither must we giue at all times: for surelie, they that want themselues, cannot giue vnto others. Euen so likewise, the precept of saluting may be deferred and suspended, when other weightier duties are to be taken in hand. Neither also must salutations be vsed vnto them, which be excommunicated; or vnto those, which come vnto vs with infected and corrupted doctrine. For vnto them (as Iohn hath commanded) we may not saie, ¹⁰³ God speed. And thus much of salutations.

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Footnotes

1. In Rom. 7, verse. 7. ↩

2. Lust is here touched, bicause it is the head of other euils. ↩

3. The precepts of God are distinguished into commandements and prohibitions. ↩

4. Exod. 20, 17 ↩

5. Euen the holiest mortall men are giltie of those two precepts. ↩

6. Rom. 7, 15. ↩

7. A commandement which cannot be fulfilled, is not giuen in vaine. ↩

8. Two sorts of lust. ↩

9. Paule agreeth with Moses. ↩

10. Moses reckoned not all the things into which lust is sowen. ↩

11. Matth. 5, ↩

12. The ten commandements of Moses co~ pared with the ten predicaments of Aristotle. ↩

13. The commandement against lust is not rightlie diuided into twaine ↩

14. Exod. ⟨…⟩0, 3. and 4. ↩

15. Which commandement is the first. ↩

16. In the first commandement is offered vnto vs the Gospell. ↩

17. In 1. King. 16, vers. 29. ↩

18. A comparing togither of sins is to be doone by the word of God. ↩

19. By what means groweth the greatnesse of sinne. ↩

20. Mat. 12, 32. ↩

21. Princes sinne more greeuouslie than the publike sort. ↩

22. 2. Sam. 11.
    ↩

23. Zach. 2, 8. ↩

24. Luk. 10, 16. ↩

25. Psal. 1, 16. ↩

26. verse. 6. ↩

27. Exo. 22, 18. ↩

28. Amos. 1. ↩

29. Exo. 20, 4. ↩

30. Chrysost. In 1. Cor, 6. verse, 9. All sinnes be not of like equalitie. ↩

31. Sinnes are not necessarilie knit togither as vertues be. ↩

32. Augustine. ↩

33. Aristotle. ↩

34. Iames. 3 . 2. Iohn. 1, 10. ↩

35. Augustine. ↩

36. A place of Iames expounded. ↩

37. Augustine. ↩

38. An infidell and an ill christian are both in one state of perdition. ↩

39. In 1. ⟨…⟩ing 2, at the beginning. ↩

40. The words of Christ, Thou shalt loue the Lord thy God, &c. expounded. ↩

41. What the hart is. ↩

42. Barnard. ↩

43. In Rom. 12, ver. 10. ↩

44. What ⟨…⟩ signifieth. ↩

45. Exo. 2, 13. ↩

46. Acts. 7, 26. ↩

47. Gen. 45, 4. ↩

48. Brotherlie freendship is of most force. ↩

49. Iohn. 20, 17. ↩

50. From whence brotherlie loue ariseth. ↩

51. 2. Peter. 1, 4.
    ↩

52. verse. 13. ↩

53. In 1 Cor. 12 verse. 31. What charitie is. ↩

54. By what means charitie is woont to be increased. ↩

55. We must regard the dignitie of our neighbours. ↩

56. A similitude. ↩

57. The change of person profiteth much. ↩

58. 1. Cor. 12, 13.
    ↩

59. What difference is betweene fauour, loue, and charitie. The abiding place of charitie. ↩

60. Aristotle. ↩

61. Wherein loue consisteth. ↩

62. The definition of charitie. ↩

63. Augustine. ↩

64. Psal. 14, 2. ↩

65. 1. Ioh. 1, 10.
    ↩

66. Psal. 143, 3. ↩

67. Mat. 6, 12. ↩

68. Why Paule called charitie an excellent way. ↩

69. In Rom. 9, 3. at the beginning. ↩

70. 1. Tim. 5, 8.
    ↩

71. In Rom. 10 verse. 2. ↩

72. A distinction of sinnes. ↩

73. We take pleasure in sinnes by chance. ↩

74. Morall good works doo delight vs though they be sinnes. ↩

75. A similitude. ↩

76. A similitude. ↩

77. Matt. 19, 16. ↩

78. Mark. 12, 34 ↩

79. Rom. 10, 2, ↩

80. The zeale of the Iews was sinne. ↩

81. In 2. King. 5, verse. 29. ↩

82. What is a salutation. ↩

83. Augustine. ↩

84. Matth. 5, 44 ↩

85. verse. 47. ↩

86. Profitable salutations ↩

87. Deut. 33. Gen. 48, and 49. Gen. 27. ↩

88. verse. 12. & Luke. 10, 5. ↩

89. Iohn. 20, 19 ↩

90. Salutations vsed by Christ and his apostles. Matt. 26, 49. ↩

91. In euerie one. ↩

92. 2. Co. 13, 12
    ↩

93. Salutations of angels. Luke. 1, 28. ↩

94. Iudg. 6, 12. ↩

95. Salutations among the Ethniks. ↩

96. What is ment by saluting of God. ↩

97. Mat. 6. 9, & 10. ↩

98. The papists followe the Ethniks in saluting the dead. ↩

99. Why Elizeus commanded his seruant not to salute by the waie. ↩

100. verse. 4. ↩

101. Phil. 1, 15. ↩

102. A Rule. ↩

103. 2. Ioh. 5, 10.
     ↩