Tractatus duo

The first reason is the authority of Scripture, which teaches that those whom we have received into our friendship are to be cultivated. Therefore, the Spirit of God himself first condemns those who violate that inner friendship and conjunction of minds (Psalm 41:10; 55:21; Isaiah 3:5; Micah 7:5-6; Ecclesiasticus 22:25).

The second is the example of the pious. For they sometimes contracted a tighter friendship among themselves, both privately and publicly. And God praises this act and counsel of theirs, and proposes it for imitation. Thus, David and Jonathan became friends (1 Samuel 18 and following chapters). And what are called "leagues" among kings, that same pact among private individuals is to be named "Friendship." But those are approved by the law of God. Therefore, friendship is as well (1 Kings 4:5).

The third reason is nature itself and the common voice of all nations, which celebrates and introduced the right of Friendship. Therefore, it expressed this sentiment from them: We use water and fire in no more places than friendship. Both Aristotle and M. Cicero discuss it laudably and commend it greatly to us. Moreover, that common voice of nature and of all peoples is as the voice of God; those who oppose it contradict their own conscience.

Finally, the previous arguments prove or accomplish nothing, since both of their points can easily be answered. And first, indeed, I answer that the general precept of God is not abolished on account of the permission of some tighter friendship with one person. For God himself, who loves all men, continues to next page