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.