The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

Of the comparison betweene sinnes.

4 But as touching the comparison betwéene sinnes, one sinne may be reckoned more grée∣uous than another. And the cause of difference is no where to be sought for, but in the word of God. For euen as the diseases and imperfecti∣ons of bodies, come through want of the tempe∣ratenesse 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 grée∣uous. 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.

It happeneth also sometimes, that one man is more vehementlie mooued to sinne than an o∣ther. And certeinlie, his sin shalbe iudged more gréeuous, that offendeth, hauing small assaults or prouocations; than he that by greater vio∣lence 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. For Christ saith, that They shal∣be forgiuen, which speake against the sonne of man: but that the fault of them, which had blas∣phemed the holie Ghost, should not be forgi∣uen. Further, they transgresse more gréeuous∣lie, 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 ig∣norance. Also, the heape of benefits bestowed, dooth adde a more weight vnto sinnes: séeing they, which transgresse, being adorned with ma∣nie 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 weigh∣ed: 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, 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 grée∣uous, bicause they be not alone, but they drawe manie other mischéefes with them. By reason whereof the sinne of Dauid is verie much re∣prooued; bicause his adulterie was ioined with the murther of a good and faithfull man; name∣lie, of Vrias: besides that there happened the slai∣eng 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 sin∣gle and alone. Also, that crime is most condem∣ned, that bringeth most harme. For vndoub∣tedlie, 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 in∣to sinne. For they that with all libertie runne into mischéefe, are more to be reprooued, than they that vnwillinglie and striuing there a∣gainst, with great fight of conscience, trans∣gresse 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 af∣fliction; than, if they should willinglie and of their owne accord fall thereinto. And wonder∣full 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 o∣thers; 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 con∣tumelie dooth more euidentlie redound vnto God. Wherefore it is written; He that hurteth you, dooth as if hee should touch the apple of mine owne eie. Hee that despiseth you (saith Christ) despiseth me also. And God warned the princes of this world, that they should doo no vi∣olence against his Christ; that is, his annoin∣ted.

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 per∣sons; as the prophet Micheas in the seuenth chap∣ter dooth testifie. Againe, he is more sharplie rebuked, that hurteth the magistrate and pub∣like power; than he, which worketh iniurie to priuate men. Wherefore, by expresse words it is commanded of God; Thou shalt not speake euill of the prince of the people. Likewise sinne becommeth more detestable through continu∣ance. And certeinlie, God dooth more gréeuous∣lie punish them, which doo as it were rot in their sinnes; than others, which once or twise doo amisse. Wherefore Amos the prophet, in the name of GOD, repeated verie often that sen∣tence; Vpon three or foure wickednesses I will not conuert him. 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 de∣grées.

Herevnto the place, time, and age dooth drawe a great weight with it. And there might be gathered well-néere innumerable o∣ther things, which either aggrauate or lighten sinnes: the which both willinglie and wittinglie I ouer-passe.

5 Chrysostome noted, that we must not con∣clude that all sinnes be of equalitie. 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 in∣heritance: 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 king∣dome 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 vnpossi∣ble 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 to∣gither as vertues be. Which is declared by two reasons. The first is, that vnto one vertue are re∣pugnant two vices, which are of the greatest di∣uersitie 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] ioi∣ned one with an other.

6 But that vertues be ioined one with an other, the Philosophers make no doubt: as Au∣gustine writeth in an epistle vnto Ierom. For bi∣cause 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, declareth this more plainelie; to wit, that we cannot appoint wisdome to be, where o∣ther morall vertues be wanting: bicause rea∣son should then be troubled by naughtie desires, neither could it kéepe still the right course there∣of. 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 Chri∣stian man must not verie easilie be lead to con∣sent vnto them; séeing he cannot denie, but that godlie men are indued with manie most excel∣lent vertues: and yet he ought to confesse, that they doo sinne verie often. For Iames saith; 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 Christi∣an seemeth in this matter to dissent or disagrée from the Philosopher.

Augustine, in the same epistle, 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 con∣traries: but if they be remisse, and of lesse force, they receiue perpetuallie something that is con∣trarie vnto them. Howbeit, in my iudgement we may easilier resolue the matter; to saie, that those things, which are taught by the Philoso∣phers, are true, concerning the morall vertues, and sinnes onelie, which they in their bookes in∣treate 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 conse∣quentlie, would repute them not in the place of sinnes.

7 But to returne to our purpose. There sée∣meth 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; He that of∣fendeth 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 trans∣gresseth one commandement, if he should be stir∣red 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 neigh∣bour,

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.

Verie well did Augustine, in his fourth book of baptisme against the Donatists, write, that An infidell disputeth against the faith, but an ill christian liueth against the faith. Séeing there∣fore 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 wa∣ter 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 al∣ledged; 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 where∣with 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 king∣dome of God? For God gouerneth his king∣dome 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 suggesti∣ons of the diuell.

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; 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; that [héere] the hart ought not to be ta∣ken for that little member of the bodie, which li∣eth 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. More∣ouer, 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 out∣ward fashion sake, but with the whole indeuour. 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 ouer∣throwne; and the reasons, alledged for our me∣rits, 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; Be you (saith he) affectioned to loue one another with brotherlie loue. In Gréeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: in which words is declared, what maner of affect loue is; name∣lie, a brotherlie affect. And it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word signifieth an affect not comming of electi∣on: such as are fréendships, which men enter in∣to 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 be∣twéene the parents and the children, or betwéen the husband and wife, or else betwéene brethren) the apostle expresseth that kind, which most a∣gréed 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 com∣mon 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 cor∣rupt. 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 extin∣guished. 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; al∣though they haue not bound vs vnto them by anie benefit of theirs towards vs. And forso∣much as these things ought to be obserued in christian loue, therefore Paule calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; although it come not of nature, but of the spirit of God, and of grace.

And how much the consideration of brother∣hood 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 Aegyp∣tian, when he went to visit the Hebrues, & sawe a certeine Hebrue dooing iniurie to another He∣brue (as saint Steeuen reciteth the historie) said vnto them; Ye are brethren, why doo ye on this sort iniurie one to another? The strength also of this affect, Ioseph declareth. For he, when he ment vpon the sudden to reconcile himselfe vn∣to 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. 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, when, after his re∣surrection, he was now indued with immortali∣tie. 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 lo∣ueth the other. By that one and the selfe-same thing, 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 faith∣full: 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, without naturall affections. Which vice, as a sinne most gréeuous, Paule, in the first chapter of the epistle to the Romans, attributed vnto those, which fell awaie from the true worshipping of God; and were therefore deliuered by him into a repro∣bate mind.

10 But as touching charitie, we haue de∣créed, 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 desti∣tute thereof. But to increase and giue it aug∣mentation in vs, if perhaps it become weake and faint, and out of courage; these helpes we may vse. 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 fa∣ther) 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. 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 in∣dued with manie benefits. He denieth him not the benefit of the sunne, he sendeth his grati∣ous 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 de∣test and abhorre sinne, than God dooth? Where vndoubtedlie thou canst not answer otherwise than it is; to wit, that GOD dooth farre go be∣yond thée, in detesting of sinne and wickednes. And yet neuerthelesse, séeing thou séest that he dooth not immediatlie reuenge, but dooth pro∣long the time of repentance, and defer the pu∣nishment; 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 restrai∣ning of his naughtinesse, 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 mai∣sters, 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, be∣ing stirred vp of our owne lust, desire to re∣uenge; we of our good cause shall make it euill. But if thou take in euill part the iniuries and wrongs doone vnto thée, and therefore thinke that thou art moued vpon iust cause: put the person of another man vpon thy selfe, and ima∣gine, 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 infec∣ted with the loue of thy selfe. Also, for the retai∣ning 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 me∣morie, how manie and how great debts we our selues are bound to performe. And hereof let vs not be forgetfull, that in departing from chari∣tie, we shall be nothing.

11 By these, and such other like means, there is a great helpe for the kéeping and preser∣uing of charitie towards our neighbours; al∣though the same procéed from the méere libera∣litie of God. Of this charitie spake Paule in the twelfe chapter of the first to the Corinthians; And I will yet shew you a more excellent waie. It is all one, as if he had said: I sée you are pos∣sessed 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. From the which ne∣uerthelesse it so differeth, as fauour is the mea∣ner and lesser affect, and loue is the more vehe∣ment 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 pa∣rents, towards the countrie, and towards kin∣dred: 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, al∣though rudelie, 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; 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 wis∣dome 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. Let charitie then be thus de∣fined; 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.

12 Augustine, in his 29. Epistle vnto Ie∣rom, saith; that This knowledge he hath of ver∣tue, 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 a∣scribed vnto anie, while we liue in this world. And he addeth, that there may be somewhat ad∣ded thereto while we liue here, bicause somewhat is wanting therevnto, which dooth testifie both the fault and imperfection thereof; and thereby it cōmeth to passe (as he saith, ) that There is not a man that dooth good, and sinneth not. 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; Enter not into iudgement with thy seruant. And we saie all in the Lords praier; Forgiue vs our trespasses. It appeareth therefore, that this man of God ascribeth per∣fect 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 cor∣ruption 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 con∣sidered, 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, disa∣gréements, and finallie all sinnes, which are contrarie vnto the same. Vpon good considera∣tion he calleth the waie thereof excellent; bi∣cause thereby we ought to doo well vnto the wicked, though they be vngratefull and vnwil∣ling: in the amending of whom, godlie men, for reward and good will, doo suffer hatred and per∣secutions.

13 Now, as touching the degrées in chari∣tie, oftentimes the kindred of the flesh is the cause of louing our neighbour, and that accor∣ding vnto charitie. Paule saith vnto Timothie; He that hath not a care of his owne, and especi∣allie 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 ne∣cessarie things for them. So then, we must iudge that the ioining of flesh and kindred is gi∣uen vnto vs by God, for to stir vs vp vnto cha∣ritie; 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, with∣out 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; vn∣lesse some other occasion drawe vs to that, which is more néedfull.

14 Howbeit, séeing Paule séemeth to be moo∣ued with a desire and good will towards the Iewes, for the zeale that they had without knowledge; there ariseth a question, whether a∣nie sins may so please vs, as of them we should take a delight; or that therefore should be in∣gendered anie good will? We must put a diffe∣rence betwéene sinnes. For there are certeine grosse and vnmeasurable sinnes, which all men vnderstand to be sinnes. And there be other sinnes, which although they be condemned before GOD, and are sinnes in verie déed, for that they be committed by men not rege∣nerate, 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 re∣pugnant vnto the will of GOD, and vnto his lawe. But accidentallie, or indirectlie, it is possible that some pleasure may be taken in them.

As if we be now set at libertie, the more and more gréeuous acts they be, which we haue com∣mitted, the more shall we reioise. And if a man haue béene before time proud, and arrogant, and after some fall, being repentant, doo behaue him∣selfe 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 some∣time 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, 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 Com∣mon-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 nota∣ble men, that are euen void of Christian religi∣on? 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, 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 wée∣ded 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 o∣liue trées spring in anie place of their owne ac∣cord: 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 euer∣lasting life: and he had answered him; Keepe the commandements: and when the yong man had replied, that he indeuoured himselfe there∣vnto euen from his youth, (which neuerthelesse was not true) Iesus for all that delighted in that indeuour of his, whatsoeuer it was, tou∣ching 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, and with all our strength; and that the next com∣mandement is, To loue our neighbour as our selues: and that a certeine Scribe had com∣mended 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 cal∣led 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,

that he of sinne, that is, of zeale, without true knowledge conceiued a loue and good will to∣wards 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 ar∣gument 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in English is Harts desire, is in this place an affect, which perteineth vnto mercie. And so Paule had compassion of the Iewes, bicause he sawe them so miserablie deceiued.

Notes

• In 1. King. 16, vers. 29.
• A compa∣ring togi∣ther of sins is to be doone by the word of God.
• By what means gro∣weth the greatnesse of sinne.
• Mat. 12, 32.
• Princes sinne more greeuouslie than the publike sort.
• 2. Sam. 11.
• Zach. 2, 8.
• Luk. 10, 16.
• Psal. 1, 16.
• verse. 6.
• Exo. 22, 18.
• Amos. 1.
• Exo. 20, 4.
• Chrysost. In 1. Cor, 6. verse, 9. All sinnes be not of like equali∣tie.
• Sinnes are not necessa∣rilie knit togither as vertues be.
• Augustine.
• Aristotle.
• Iames. 3 ▪ 2. Iohn. 1, 10.
• Augustine.
• A place of Iames ex∣pounded.
• Augustine.
• An infidell and an ill christian are both in one state of perdition.
• In 1. ••ing 2, at the be∣ginning.
• The words of Christ, Thou shalt loue the Lord thy God, &c. ex∣pounded.
• What the hart is.
• Barnard.
• In Rom. 12, ver. 10.
• What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth.
• Exo. 2, 13.
• Acts. 7, 26.
• Gen. 45, 4.
• Brotherlie freendship is of most force.
• Iohn. 20, 17.
• From whence bro∣therlie loue ariseth.
• 2. Peter. 1, 4.
• verse. 13.
• In 1 Cor. 12 verse. 31. What cha∣ritie is.
• By what means cha∣ritie is woont to be increased.
• We must re∣gard the dignitie of our neigh∣bours.
• A simili∣tude.
• The change of person profiteth much.
• 1. Cor. 12, 13.
• What diffe∣rence is be∣tweene fa∣uour, loue, and chari∣tie.

  The abi∣ding place of charitie.
• Aristotle.
• Wherein loue consi∣steth.
• The defini∣tion of cha∣ritie.
• Augustine.
• Psal. 14, 2.
• 1. Ioh. 1, 10.
• Psal. 143, 3.
• Mat. 6, 12.
• Why Paule called cha∣ritie an ex∣cellent way.
• In Rom. 9, 3. at the be∣ginning.
• 1. Tim. 5, 8.
• In Rom. 10 verse. 2.
• A distincti∣on of sinnes.
• We take pleasure in sinnes by chance.
• Morall good works doo delight vs though they be sinnes.
• A simili∣tude.
• A simili∣tude.
• Matt. 19, 16.
• Mark. 12, 34
• Rom. 10, 2,
• The zeale of the Iews was sinne.