Common Places, Part 2 · Chapter 12 – Chapter 13
The twelfe Chapter. ¶ The eight commandement; Thou ſhalt not ſteale. And firſt of theft, ſacrilege, and the ſtealing awaie of mens ſeruants and children.
In Rom. 2, verſe. 21. What theft is.AS touching theft; it is theft, when we withhold that, which is an other mans, againſt the will of the owner; or elſe, when we by iniurie drawe vntounto vsus other mens goods; or when we diſtribute not that which is our owne, when néed requireth. And there be manie other kinds of thefts. But in the table of the ten commandements, The forme of the doctrine of the ten commandements.the chéefe purpoſe is onelie to ſet foorth a bréefe ſumme; and that after the plainer and homelier ſort, in the which we may vnderſtand all the parts thereof. The head and ſumme of all theft, is couetouſnes. Euen as in the vnhoneſter ſort of pleaſures, onlie adulterie is expreſſed, vnderunder which are comprehended all kinds of vncleanes: ſo vnderunder the name of idolatrie, all kind of falſe worſhipping is forbidden; whereas that onelie is expreſſed, which is moſt groſſe. For a ſtrange god is forbidden vsus; ſo likewiſe are grauen images, and ſundrie formes. We muſt conſider what is comprehended vnderunder euerie precept of the ten commandements.Wherefore, when anie of the ten commandements of God is ſet downe vntounto vsus, it is our part to conſider well, what things be comprehended vnderunder that ſinne. Further, the root muſt be ſought out, and there againſt we muſt ſtriue with all the might we hauehave. Couetouſnes or theft hereof ſpringeth, that we diſtruſt GOD, and are alwaies afraid, leaſt we ſhould want anie thing. But adulterie, and all vncleanneſſe of the fleſh, ſpringeth from the deſire of voluptuous pleaſures: as Chriſt expreſſed, when he ſaid; If a man looke vponupon a woman, to luſt after hir, he hath alreadie committed adulterie in his heart. And againſt this concupiſcence we ought to wreſtle.
As touching murder, Chriſt hath likewiſe admoniſhed vsus, Matt. 5, 21.that we ſhould take cleane awaie anger, as the root thereof. Sacrilege alſo is to catch, What ſacrilege is.and raſhlie vſurpe to a mans ſelfe, holie things, which be dedicated vntounto God, Deut. 12, 3.or due vntounto him, either in reſpect of a vow, or a ſeparation. The Iewes were cōmanded in the lawe, A lawe giuen to the Iewes for deſtroieng of images. Ioſua. 7, 1.not to ſpare idols: for they ought to hauehave ouerthrowne and deſtroied them all. But they, being drawne by couetouſneſſe, reſerued them vntounto themſelues, and turned them to their owne commodities. So ſinned Achan, and alſo Saule, 1. Sam. 15, 8when he had ouercome Amalech. Contrariewiſe, Moſes gaue an excellent example of courage, Exod. 32, 20when he not onelie brake the golden calfe; but alſo did beat it into pouder, and threw it into the riuer. But if the relikes of the idoll had remained ſtill, peraduenture the Iſraelits, as they were mad vponupon them, would hauehave worſhipped them. Vndoubtedlie the Common-weale, What our magiſtrats maie doo with the ſuperſtitious things that be giuen.and our magiſtrates, may take awaie thoſe things, which are ſuperſtitious, and conuert the prices of them to good and godlie vſes: yet priuate men may not doo ſo. But the Hebrues were generallie forbidden, that they ſhould not kéepe ſuch things; eſpeciallie ſuch as they had curſſed.
2 Theft was not a crime of death: In 2. Sam. 12, verſe. 5. The puniſhment of theft.but if there were found anie ſtolne thing in the hand of the robber, the thing ſtolne was reſtored. Howbeit, if he had either ſlaine it, or ſold it; he reſtored foure oxen for one, and fiue ſhéepe for one. But Dauid made it death; He deſerueth death (ſaith he,) and willeth, that there ſhould be reſtored eight fold: if we follow the rules of grammar. For Arbathai…m is the duall number: albeit the Chaldaean interpretor, and ſome of the Hebrues take it for foure fold. What ſhall we anſwer herevnto? We anſwer two manner of waies. The firſt is, that the lawe ought to be kept after the ordinarie and equall manner; but it laie in the Iudges hands to increaſe or diminiſh the puniſhments, according to the nature of the circumſtances. What were the circumſtances, for the which Dauid augmented the puniſhment? He that ſtole, was a rich man; Further, he ſtole from one that was poore: which alſo dooth aggrauate the cauſe. To take ſomewhat, where great ſtore is, is not ſo great a matter. Beſides, he tooke from him that one, which of all other he held moſt deare vntounto him. Wherefore did he ſo? To giuegive good interteinement to his gheſt, who (perhaps was an ill man) and to make good chéere with him. Wherefore it muſt not ſéeme anie maruell, if Dauid augmented the puniſhment. Yea but thou ſaieſt, Whether the ſentence of Dauid be againſt the lawe, in Deut. 4, 2. and 12, 13.that this is to alter the lawe of God, whereof God ſaid; Neither adde thou vntounto it, neither take thou from it. They ſaie: there be no words added, the lawe remaineth perfect; but forſomuch as the law-maker cannot expreſſe all caſes, it commeth to paſſe, that it is put to the diſcretion of iudges, either to aggrauate, Whether the lawe of God be changed.or to diminiſh the ſentence. Notwithſtanding, that is a great matter, when the ſentence of the iudge is ſo aggrauated, as it maketh that to be death, which is no crime of death. He might hauehave ſaid; If it be not inough to reſtore home foure, or eight fold, let him paie ten, twentie, &c.
Another anſwer is, that they ſaie; This maner of Dauids ſpeaking, is not to be taken, as though he would hauehave the partie to be puniſhed with death: but for the more vehement expreſſing of his mind, Whether Dauids ſpeech were hyperbolicall.he vſed an exceſſiue ſpeach, as though he ſhould hauehave ſaid; He might ſéeme to be guiltie of death: and not that he would hauehave him to be put to death. When a iudge heareth of anie gréeuous crime, he ſaith, that ſuch a one deſerueth a thouſand deaths; when as onelie one death can be laid vponupon him by the lawe. This ſaieng ſerueth to exaggerate the crime, and maketh not the words falſe: for all men knowe, what the meaning thereof is. This I ſpeake the rather, bicauſe if we ſaie, that in the ſacrament of the Euchariſt there is a figure; they ſaie that we make the propoſition, This is my bodie, to be falſe. But a figure dooth not make the words falſe. So true is the figure which Dauid here vſeth, as he bindeth it with an oth. Either of theſe anſwers is probable. I ſée that in that place, the holie Ghoſt vſed the toong of Dauid vnproperlie, according to the common prouerbe; A ſtraieng toong telleth truth. He was the child of death, for they were capitall faults which he had committed: and he ſhould reſtore eight fold, that is, he ſhould paie much.
Trulie, it ſéemeth verie hard to puniſh theft with death. The lawe in ſome caſe ſtaieth a theefe. Exod. 22, 2.Neuertheleſſe we muſt conſider, that in that lawe of Exodus, this was ordeined; that if a théefe had come armed in the night, with intent to ſteale anie thing awaie, it ſhould be lawfull to kill him, and that without danger. In this caſe, when it is ſaid, that the rich man dooth take awaie from the poore man, his one onlie lambe; there ſéemeth to be a violence vſed, and not a fraud. It is no maruell therefore, if the puniſhment be augmented, and he iudged woorthie of death. Foure fold reſtitution.And as for the reſtoring of foure fold, we hauehave not onelie a lawe, but alſo the example of Zachaeus, Luke. 19, 8.in the 19. of Luke; If I hauehave taken ought from anie man by deceit (he ſaith to Chriſt) I reſtore him foure fold. Seuen fold reſtitution.He ſaith not, I reſtore him double; but to ſhew his dutie the more, he choſe to himſelfe the ſtraiter puniſhment. Againe, there is a place in the ſixt of the Prouerbs, verſe. 30.where Salomon ſaith, that A theefe which is taken, ſhall reſtore ſeuen fold. In which place it may be gathered (as it ſéemeth) that it was in the power of iudges, to increaſe the puniſhment: for at this time théeues did reſtore ſeuen fold.
Some anſwer, that it was not there meant of anie preciſe number, in the reſtitution of things taken awaie; but that a théefe ſhould be compelled to make a perfect reſtitution. In that place he compareth the ſinne of theft and adulterie togither, and would ſhew and declare adulterie to be the greater. If a théefe hauehave no other intent, but to ſatiſfie hunger, it redoundeth not to his ſhame. If he be taken, he is compelled to yéeld againe that which he hath taken awaie. If he be taken in adulterie, he is puniſhed with death. Whether Dauid were puniſhed aboue foure fold. 2. Sam. 16, 22. 2. Sam. 12, 18. &. 13, 28. & 18, 14. and 1. Kin. 2 25.Touching the reſtitution of foure fold, it maie ſéeme that Dauid was puniſhed; not onelie to the proportion of foure fold, but of aboue eight fold. For his ten concubines were defiled by Abſalom. And although himſelfe was not ſlaine, yet was he reſerued to great afflictions. For foure of his ſonnes were conſumed: firſt, he whom he had by Bethſaba, then Amnon, afterward Abſalom, laſtlie Adonias.
3 The crime of ſtealing awaie of ſeruants, In Gen. 37, verſe. 25. The crime of ſtealing awaie of ſeruants puniſhed by death. Deut. 24, 7. Exo. 21, 16. Gen. 37, 28. Matt. 27, 5.or children, and ſelling of them, was by the ciuill lawe puniſhed with death: as it is in the 48. booke of the Digeſts, and in Deuteronomie the 24. chapter. The puniſhment which God appointed for the ſame, doth yet declare the grieuouſnes of the crime. For this fault the Hebrues confeſſe, that they were manie yeares togither vexed by Pharao in Aegypt. Aſſuredlie, the ſelling of Chriſt draue Iudas to hang himſelfe, and in the end wrought confuſion, both to thoſe that bought him, and to the whole kingdome. In the booke Zahor (wherein be praiers, which the Iewes repeat in the daie of Purification, when they faſt for the ſatiſfaction of their ſinnes) there is mention made of ten Rabbins of great name, the which were ſlaine by Caeſar Adrianus. For Caeſar demanded of them, what puniſhment their lawe tooke of ſuch, as ſhould be found guiltie of ſtealing frée men awaie, and ſelling them? Who wiſelie anſwered out of Deuteronomie, 24, 7. that they were woorthie of death. Wherevpon the Emperor put them to death, laieng to their charge, that they were guiltie of this crime. But what frée man it was that he charged them to hauehave ſold, it is not there expreſſed. Yet in their Thalmud, to the end to ſlander Chriſt, when they make a declaration of this fact, they ſaie it was Ioſeph. And leaſt they ſhould ſéeme to ſpeake againſt all reaſon or likeliehood; that after ſo manie ages, theſe men ſhould be puniſhed for a wickedneſſe ſo long before committed, they ſpeake more abſurdlie, that ſoules remooue from one to another; and therefore, that the ſoules of the ten brethren of Ioſeph did remooue into theſe ten Rabbins, and that for this cauſe they were puniſhed after ſuch a manner.
Of well dooing, and Hoſpitalitie.
4 There is a notable place in the firſt to the In 1. Cor. 16. verſe. 4.Corinthians, The communitie of things among the Anabaptiſts is confited. Looke in the booke De votis pag. 79. put foorth at Baſil.the 16. chapter; wherein we be taught beneficence and liberalitie. By the which, and by ſuch like, the Anabaptiſts (which declare that among chriſtians all things ought to be common) be confuted. For if their opinion were true, there had béene no néed to exhort the faithfull to diſtribute almes vntounto the poore: for euerie one might take from whom he would. But forſomuch as the holie ſcriptures commend almes vntounto vsus; they ſhew plainlie, that euerie one is a poſſeſſor of his owne goods: although he be bound to communicate with his néedie neighbour, of the fruit and profit which commeth of the ſame. We ſée alſo in the ſame place, that the church of Corinth reſiſted not Paule, in ſaieng; What telleſt thou vsus of the Ieroſolomits? HaueHave not we poore people of our owne with vsus, whom we ought to find and reléeue? Suffer vsus to diſtribute our owne goods among our owne poore. But when they had heard Paule determine, that it was not inough, that euerie church ſhould find their owne poore, but is alſo bound to reléeue the brethren of other churches, if their abilitie ſerue; they were readie to giuegive their conſent. Charitie muſt be doone in order, yet not to be too ſtrait laced.For although that charitie ought to be doone in due order, yet muſt it not be ſo ſtrait laced, as it ſhould hauehave reſpect onelie vntounto them that be hir owne. In déed we ought to begin with ſuch as be our owne, but we are not there to make a ſtaie.
Furthermore, in diſtributing of almes, there muſt be a conſideration had of the honeſtie of thoſe that be in néed. Wherefore Paule ſaid vntounto the Galathians; Gal. 6, 10.Let vsus doo well vntounto all men, eſpeciallie vntounto thoſe which be of the houſhold of faith. Beſides this, there muſt be a ſpeciall conſideration had of them, touching whom the word of GOD hath giuen expreſſe commandement: as are the father, the mother; the wife, the children; and the miniſters of the church. Thirdlie, neceſſitie muſt be regarded: for otherwiſe there happen caſes ſometimes, wherein our helpe cannot be deferred with a ſafe conſcience; in which time both father, mother, and the reſt, vntounto whom we are bound by the word of God, and alſo godlie men, ſhould after a ſort beare with vsus. But a ſtranger, which méets vsus, is ſo narrowlie driuen, and in ſuch danger, as he may not be ouerpaſſed.
5 But out of ſuch a caſe of neceſſitie, order muſt be kept: ſo that firſt we muſt doo well vntounto them, whom God hath ioined vntounto vsus by anie means of friendſhip. Auguſtine in this caſe admitteth lots.Wherfore Auguſtine in his firſt booke De doctrina christiana, ſaith; If thou ſhouldeſt by chance méet by the waie with two perſons, of like honeſtie and neceſſitie, and haddeſt onelie ſo much as would reléeue one of them, thou thus muſing with thy ſelfe, couldeſt doo nothing better, than euen to drawe cuts, which of them to gratifie. So ſhalt thou (ſaith he) gather by a certeine aime, that either the one or the other was ioined to thée by the will of God, in ſome degrée of coniunction. Bicauſe, when we be borne, none of vsus all chooſeth to himſelfe what aſſociats, fréends, enimies, parents or kindred he ought to hauehave. Theſe doo happen vntounto euerie man by chance, and euerie man is bound to do good vntounto thoſe, which he ioined to him, and ſuch be called his neighbors. Which word is not reſtreined onlie to the coniunction that we hauehave with our kindred, countrie, or particular places. For that, which the Gréeks called foreign, the Hebrues Rehe, the Latines Proximum, Who is vnderſtood to be our neighbour.in Engliſh, A neighbour; muſt be vnderſtood as touching them, which by the will of God through anie occaſion doo méete, or be ioined vntounto vsus, or be commended vntounto vsus: be it by meanes of kindred, of friendſhip, or of méeting by the waie. We are accounted to be their neighbours, to whom God dooth aſſociate, and ioine vsus by anie maner of means. Which appeareth in that man, who in the parable of the Lord is deſcribed to hauehave gone downe from Ieruſalem vntounto Ierico. Luk. 10, 36. The parable of the Lord.This man being ill intreated by théeues, & being an inhabitant of Ieruſalem, yet was a Samaritane declared to be his neighbour; notwithſtanding that he was of a contrarie religion vntounto him, and perteined to another kingdome. He was neighbour to him; bicauſe the will of God was, that he ſhould méete with him. In that caſe therefore he was the neighbour, which deferred not his helpe, when there was preſent neceſſitie, that might not be deferred; and when there was no other helpe.
It is prouided alſo, that the name of a neighbour dooth not apperteine onelie vntounto kindred and acquaintance: for Elias went vntounto Sarepta, a place of the Sidonites, The example of Elias. 1. Kin. 17, 11and demanded bread and water of a widowe. That widowe would hauehave vſed the ordinarie waie of charitie; namelie, to hauehave reſerued that little (that was remaining) vntounto hir ſelfe and hir ſonne. But the prophet ſaid; Go thy waies, and firſt giuegive me of it. The woman therefore, when ſhe would hauehave followed the vſuall waie of charitie, the priuate admonition of the word of God did let hir: which neuertheleſſe was not vniuſt. For the widowe knew him to be both a prophet, and a man of God. But if thou wilt demand, how ſhe vnderſtood it being a ſtranger? We cannot otherwiſe ſaie, but that this was doone by the motion and perſuaſion of GOD: as appeareth in the ſame chapter. For God ſaid vntounto Elias; I will command a widowe to feede thee. Wherefore, 1. Kin. 17, 9.for the ſafetie of our neighbours life, we are bound to beſtowe, not onelie our goods, but alſo our ſoules; that is, our life: as Iohn witneſſed, when he ſaid; 1. Iohn. 3, 16that We ought to giuegive our liues for our brethren, euen as Chriſt did. But as concerning the ſuſtentation of bodies, firſt it behoueth, that we ſet before our eies the glorie of God: the which according as we ſhall iudge it to be promoted by anie kind of worke; ſo muſt we be the more inclined to liberalitie. So then we ſée, that this widowe had a godlie meaning; in that ſhe would firſt hauehave a regard vntounto hir ſelfe and hir child: but afterward, when ſhe vnderſtood that this was a prophet, & that it did chéefelie belong to the glorie of God, to hauehave him ſuſteined, ſhe firſt miniſtred vntounto him; when as neuertheleſſe ſhe had it promiſed hir, that there ſhould be no want of ſuſtenance for hir and hir child. It now appeareth, by that we hauehave ſpoken, that there is an order to be vſed in charitie; and yet neuertheleſſe, that the ſame muſt not be limited within anie ſtreict bounds.
6 But ſéeing we are in hand with almes, we muſt anſwer that common & groſſe error; wherin men thinke, although they be intangled in the greateſt crimes, and doo not repent, they may be able to attaine to euerlaſting life: ſo that they giuegive almes liberallie. And they oftentimes obtrude vntounto vsus the ſaieng, which we hauehave in the eleuenth chapter of Luke; A place out of Luke. 11.GiueGive almes, and all things be cleane vntounto you. Which place requireth a diligent examination: for that ſame verbe foreign, GiueGive, maie as well be the indicatiue mood as the imperatiue. If it be taken for the indicatiue, we may ſaie; Ye giuegive almes, and all things be cleane vntounto you, verſe. 41.that is to ſaie; When you be full of wickedneſſe, giuen vntounto rauine, and in the meane time giuegive ſome almes to the poore, ye thinke that all things be cleane vntounto you: as if this kind of ſpéech were a fine quip. But if we read it after the common tranſlation, in the imperatiue mode: Auguſtine in his Enchiridion to Laurence giueth vsus this manner of interpretation, that when it is ſaid; (GiueGive ye almes,) it may be vnderſtood, that the dooing thereof muſt firſt begin with our ſelues; to wit, that we our ſelues conuert firſt vntounto God, and then all things ſhall be cleane vntounto vsus. For it is ſaid; Eccl. 30, 24.HaueHave pittie vponupon thine owne ſoule, pleaſing God. So as in giuing of almes, let vsus firſt giuegive our ſelues bountifullie vntounto God, and then all things ſhall be cleane: according to that, which in another place he taught; Make ye the tree good, Matt. 12, 33.and his fruit good.
The third expoſition, is to ſaie, that Chriſt ſowed the words among the Scribes and Phariſies, with whom he dined. But theſe men were carefull, aboue other things, for the cleanſing of their platters and cups. On the other ſide, Chriſt perſuaded them to make ſmall account of outward cleanlineſſe: & he ſaith; Séeing ye be greeuouſlie loden with rauine and deceit, cleanſe ye thoſe things which be inward, make cleane your hearts and conſcience. Which cannot be doone, vnleſſe there be faith: for it is written; Acts. 15, 9.Purifieng their hearts by faith. And as touching outward actions, giuegive ye almes, and then all things will be cleane vntounto you. For concerning outward things, whether the platters be cleane, or the cups waſhed, yea or no; the conſcience is neither the better nor the worſſe. Wherefore your conſciences muſt be waſhed by faith, & ye muſt be liberall towards your neighbours. Alſo there is obiected out of the 13. chap. of the epiſtle to the Hebrues; that By ſuch ſacrifice God is pleaſed. verſe. 16. A place out of the 13. chap. to the Hebrues.But in the Gréeke we read foreign, which ſignifieth, He is merilie affected, or, He is pleaſed. And we are eaſie to be perſuaded in this, that the works of merciemercy are accepted vntounto God, and that they pleaſe him well; ſo that he is willinglie delighted with them, when they be wrought by godlie men. Yet muſt it not be attributed vntounto theſe works, that either they pleaſe God; or elſe make vsus acceptable vntounto him. For this were to diminiſh and plucke from the ſacrifice of the death and paſſion of Chriſt.
7 And theſe things now might ſuffice touching almes, but that we ſée the deuotion of diſtributing to the poore waxeth verie cold: and that dooth the beggerie of men that go from doore to doore moſt plainlie declare; and this ought not to be ſuffered among chriſtians. It were méete, that in euerie church there ſhould be men choſen, the which ſhould hauehave the names of all the poore people regiſtred; and ſhould diligentlie view both the pouertie, wherewith they be oppreſſed, and what labours they would be fit for: and to diſtribute almes in ſuch ſort, as they maintaine not them that be idle; Againſt vagabond beggers.and that they withdrawe their almes from thoſe which will not labour. And it would be verie requiſite, that in the churches there ſhould be a common treaſure cheſt for the poore, wherein to put the common almes: and that euerie man, A remedie for the poore.of that little that he hath, not onlie offer whenſoeuer there is anie godlie aſſemblie; but alſo, thriſe or foure times in the yeare, prepare ſome honeſt offering. And ſo they, which hauehave the cuſtodie of the poore mens box, not onelie ought to hauehave the diſtributing thereof; but alſo to yéeld an account vntounto the church, both what they receiue, & what they laie out. Neither ſhould anie man pretend, that he will diſtribute his owne goods at his owne pleaſure; for it is hard for one man to know all: and things be more eaſilie ſpied out by them, which are appointed for this purpoſe. And it is rather to be wiſhed, that all things may be doone in order, than raſhlie. Men heretofore could beſtowe much vponupon ſtocks and ſtones, and vponupon the outragious buildings of temples, vponupon dead mens bones, and pilgrimages, vponupon ſtations & pardons: all which were ſuperſtitious things. And yet at this daie, they (being deliuered by the benefit of Chriſtes Goſpell from thoſe craftie deuiſes) deale verie niggardlie with the poore, being the liuelie temples of Chriſt.
8 But Paule maketh ſpeciall mention of the ſaints, In Rom. 12. verſe. 13. The ſaints hauehave more need than others.bicauſe they, among others, hauehave moſt néed, being thoſe, whom the world doth hate. And he rightlie addeth (Strangers:) for in thoſe daies the ſaints were turned out of all their goods, and liued oftentimes in exile, like ſtraiers and banniſhed men. Paule therefore exhorteth the Romans, that they would interteine ſuch men with louing minds, and liberall hoſpitalitie. The fleſh is not bent to doo good to this kind of men: for when it ſéeth them in miſerie, it iudgeth that they cannot requite their curteſie; and therfore whatſoeuer is beſtowed vponupon them, it thinketh the ſame to be loſt. And they, which be affected on this wiſe, account nothing more happie than to receiue: ſo that they giuegive nothing willinglie, except where they thinke they ſhall receiue as much or more againe. In the lawe, God dooth oftentimes commend ſtrangers. In the 22. of Exodus, verſe. 21. A lawe for the poore and ſtrangers.he commandeth the Iſraelites, that they ſhould not vex ſtrangers, but ſhould courteouſlie intreate them; bicauſe they themſelues alſo had béene ſtrangers in Aegypt. And whereas he called to their remembrance, the things that are paſt; it maie alſo ſéeme to be profitable vntounto vsus, if we thinke vponupon the things to come. For who is now ſo aſſured of his habitation, as he knoweth for certeintie, that he ſhall neuer be a ſtranger?
Leuit. 19, 9. &c.And in the 19. chap. of Leuiticus, commandement is giuen to the harueſt-folks and grape-gatherers, that they ſhould not gather all; but leaue ſomwhat for the poore and ſtrangers. And God commandeth his people to louelove them, euen as themſelues. And in the tenth chapter of Deuteronomie, Deu. 10, 18, &c.God affirmeth that he is the protector, and auenger of orphans, widowes, and ſtrangers: for theſe kind of people are leſt to his care. VntoUnto all ſuch kind of men we owe our beneuolence; and chéeflie, if they be of the houſehold of faith. Theſe things the apoſtles, Peter, Iames, Gala. 2, 10.and Iohn, had ſo great care of; as when they had ſent awaie Paule to the Gentils, & they themſelues were appointed to be miniſters vntounto the circumciſion: they commended vntounto his care, the poore which dwelt at Ieruſalem. And this buſineſſe he teſtifieth vntounto the Galathians, that he with an earneſt diligence accompliſhed. That which is in the Latine booke, Neceſſitatibus, that is, Neceſſities, is not well tranſlated. For the ſophiſters abuſe this word, & teach, that a chriſtian man is not bound by the commandements of God to helpe the poore wretches; vnleſſe they be in verie great, or (as they ſpeake) in extreame neceſſitie.
But Paule willeth vsus to communicate rather to their vſes, than to their neceſſities. For, Whether the poore muſt be holpen before their extreame neceſſitie.to doo good vntounto thy neighbour, thou muſt not tarrie till he be vrged with extreame neceſſitie, ſéeing that no man would gladlie ſo be dealt with. Neither is this to be paſſed ouer with ſilence, that ſome bookes, in ſtéed of foreign; that is Vſes or neceſſities, hauehave foreign; that is, Memories. And of the reading of it on this wiſe, Origin, or rather his interpretor maketh mention. And Ambroſe both readeth it ſo, & ſo interpreteth it. We muſt benefit not onelie the preſent, but the abſent.And ſo the ſenſe is, that we ought to do good, not onelie to the poore, which are preſent; but alſo to them which be abſent. For Thales Mileſius was woont to ſaie; that We ought not onelie to remember our fréends preſent, but thoſe which be abſent. And the apoſtle had a great care to prouide, that the Gentils ſhould miniſter almes vntounto the ſaints, which dwelt at Ieruſalem. Howbeit, we will followe the accuſtomed reading, We muſt impart to the vſe of the poore, not to their pleaſure.foreign, and ſaie, that we ought to communicate to the vſes of the ſaints, (to their vſes I ſaie and not to their pleaſures or delights: ſith by that meanes, men are oftentimes made woorſe. And beſides that alſo, ſuch ſuperfluitie might ſerue to reléeue other poore folks alſo.
9 Neither (ſaith he) Giuing or beſtowing, In giuing of almes, is a certeine communicating. Eſaie. 2, 3. Iohn. 4, 22.but, Communicating; bicauſe in almes giuing, there is a certeine communicating. For if we ſpeake of the poore, which were at Ieruſalem; the Gentiles had receiued at their hands ſpirituall things; For the word of the Lord came out of Sion, and the lawe of God out of Ieruſalem, and ſaluation from the Hebrues. Séeing out of that nation, were appointed preachers of the Goſpell, to preach vntounto the whole world. Therefore Paule in the ſecond to the Corinths, the eight chapter, ſaith; That your abundance maie releeue their want, and that on the other ſide, verſe. 23.their abundance may releue your want. But if we ſpeake of other poore folkes, euen when we helpe them with our almes, there redoundeth vntounto vsus no ſmall commoditie or profit. For Chriſt warned (as we read in Luke; Luke. 16, ….) Make you freends of vnrighteous mammon, that when you faile, they maie receiue you into euerlaſting tabernacles. But what if the poore be euill, and they alſo excluded from the kingdome of heauen? Theſe things are to be vnderſtood; not of the men, but of the works. But by this meanes alſo followeth another abſurditie; That by the vertue of our works, we ſhould obteine the kingdome of God. I anſwer; As we denie, that works are the cauſes of eternall life; ſo likewiſe we denie not, that God rewardeth the good works of the faithfull, A reward of almes deeds. Rom. 2, 6.which are now regenerate by Chriſt; ſince we know, that He will iudge euerie man according to his works. For he will ſaie; I was hungrie, Matt. 25, 35and ye fed me; I was thirſtie, and ye gaue me drinke; I was a ſtranger, and ye harboured me.
The kingdome of God is giuen for election, and for ſhe promiſes ſake, which the ſaints receiue by faith. But bicauſe thoſe things, are hidden from mans eies, therefore are good works brought foorth: which are the proper and manifeſt effects both of our faith, and Gods election. foreign, that is, Giuing our ſelues (ſaith he) to hoſpitalitie. This is not ſpoken without a great emphaſis: To follow hoſpitalitie is more than to keep hoſpitalitie. Gen. 18, 2. Looke in Iud. 9, 11.for it is a greater matter to purſue hoſpitalitie, than onelie to be hoſpitall. For Abraham expected not, till ſtrangers came home to him, to deſire to be receiued, and to deſire lodging: but going of his owne accord out of his tent, he looked round about, to ſée if he could eſpie anie ſtranger, whom he might receiue into his houſe. And if he ſawe anie, he ran vntounto him, and praied him not to paſſe by his houſe; If I hauehave found fauour (ſaith he) in your eies, I beſeech you turne in vntounto your ſeruant. Gen. 19, 2.And the ſame diligence and mind was in Lot: and well nigh in all the fathers. Paule in theſe words chargeth vsus not with anie vile and vndecent works, but with verie honorable and excellent works.
Hoſpitality becommeth a noble man.For there was neuer anie noble man or notable prince, but that he was deſirous to doo good vntounto others, and was carefull ouer ſtrangers. Titus Veſpaſian, when he called to remembrance at night, that he had doone no good turne vntounto anie man, would with heauines ſaie; Fréends, we hauehave loſt this daie. And Chriſt ſaith; that The kings of the nations beare dominion ouer them, and they which hauehave power ouer them, are called gratious: in Gréeke it is foreign. The Ethniks alſo ſaie that GOD hath a care ouer ſtrangers; and therfore they worſhipped Iupiter Xenius, who had a care & regard of ſtrangers. This propertie of GOD, Homer deſcribeth in the ſecond booke of his Odyſſes. And Virgil verie aptlie ſaith; Iupiter was a keeper of hoſpitalitie.Iupiter, hoſpitibus nam te dare iura loquuntur: that is, For men ſaie, that thou O Iupiter giueſt right vntounto ſtrangers. And the naturall affection toward citizens commonlie ſtirreth euerie man; that if he méet a ſtranger, and one that is néedie, he will to his power helpe him, and prouide harbour for him. Euen ſo in like manner, if peraduenture the ſaints (which as touching the eternall countrie, are our citizens,) doo come vntounto vsus, we ought to helpe them, and gentlie to interteine them.
10 But bicauſe that Iahel ſéemed to hauehave violated the lawes and couenant of hoſpitalitie, it is a doubt, In Iudg. 4, verſe. 22. Whether I…hel did right in violating the laws of hoſpitalitie.whether we ſhould condemne hir or quit hir. Howbeit, bicauſe all controuerſie dependeth not a little of the circumſtances of the perſons, we will therefore ſet hir before our eies; and conſider with our ſelues, what manner of men the Kenites in the fourth of Iudges were. They aſſuredlie in bloud were ioined with the Iſraelits: Who the Kenits were.for they were the poſteritie of Hobab the father in lawe of Moſes. Moreouer, they perfectlie agréed with the Hebrues, in the exerciſe of godlineſſe, and in the lawe of God. Neither was their faith idle, but effectuall and working: for they, leauing their countrie, followed the Iſraelits through the deſert; and God which was their guide through the wilderneſſe. Wherfore at the length, when the lands were diſtributed, they obteined inheritance togither with them in the land of Chanaan. For theſe cauſes if Iahel went about to ſet the Iewes at libertie, ſhe did but hir duetie: neither did ſhe take vponupon hir anie other mans office.
On the other part, let vsus conſider of Siſara. Who Siſara was.He was an oppreſſor of the people of God, and now ſlaine by the power of God, and vtterlie confounded: neither appeared there in him anie token of repentance, but he would rather hide himſelfe; to the intent that he, eſcaping this ſo preſent a danger, might againe gather a new hoſt againſt the Iſraelites. In déed, after a ſort he was in league with Heber the Kenite: yet (as it is to be thought) with no ſincere hart, but onlie to plucke him away from the reſt of the Iewes; whereby he might hauehave the fewer enimies, and not be compelled to fight with ſo manie enimies at one time; or elſe to get of him a great tribute, or ſome other commoditie which he looked for. Furthermore, in this his miſfortune, he calleth vponupon no God, he deſireth not the helpe of other mens praiers; but onelie ſéeketh lurking places, where he might hide himſelfe, till ſuch time, as the rage and heate of the conquerors were ſomwhat ſlaked, and onelie truſted vntounto the helpes and aliance made with men. By theſe things it eaſilie appeareth, that Iahel did hir dutie, and Siſara deſerued to be ſlaine.
11 But as touching the lawes of hoſpitalitie, The lawes of hoſpitalitie ought ordinarilie to be kept iuiolated. Gen. 19, 8.we alſo iudge, that they by themſelues, and of their owne nature, ought to be kept ſacred and inuiolated. This did Lot vnderſtand, when he would hauehave put foorth his daughters to the naughtie luſts of the wanton Sodomits; to the end they ſhould doo no iniurie vntounto them, which were lodged with him. And this ſame example did the old man followe, which receiued the Leuite with his wife as ſtrangers: as it is more at large expounded in the hiſtorie of the Iudges. Whoſe counſell, Iud. 19, 25.in betraieng his daughters, although I allow not; yet I doo verie much commend the defending of ſtrangers. Yea and the Gentiles worſhipped Iupiter, and gaue vntounto him the name of kéeping hoſpitalitie; knowing by the light of nature, that God had a ſingular care ouer ſtrangers and gheſts. PythagorasPythagoras alſo for this cauſe diſcommendeth the ſwalowes, for that they lodge vnderunder the couering of mens houſes; and yet will neuer be made familiar or tame vntounto their hoſts. Alſo there were ſometimes certeine miſchéeuous houſes, Certeine miſcheeuous houſes.in the which none might anie longer inhabit: as probable writers hauehave declared, and that bicauſe the cuſtomes of hoſpitalitie had béene broken in them. And contrariewiſe, where hoſpitalitie hath béene well and faithfullie kept, not onelie angels, Gen. 18.but God himſelfe alſo hath ſomtimes béene a moſt profitable gheſt.
Matt. 25, 35.Chriſt alſo in the end of the world will ſaie; I was a ſtranger, and ye lodged me, commending his choſen in the ſight of all the world, for the vertue of hoſpitalitie. And it is manifeſt, that men in the old time wiſhed, that there ſhould be great amitie betwéene the houſekéeper and his gheſt. Laſtlie, GOD commanded, that the Hebrues ſhould not deſpiſe the Aegyptians, Deut. 23, 7.or wholie driue them awaie from them: and that for this cauſe, that at the beginning they gaue intertainement vntounto their anceſtors. Wherefore we muſt conclude by a generall and ordinarie lawe, that the cuſtomes of hoſpitalitie ought to be kept inuiolated. And this alſo ought to be firme, No lawes of freendſhip ſo neceſſarie, but muſt be brokē when God commandeth.that no lawes nor fréendſhips, be they neuer ſo honeſt and iuſt, but if God command otherwiſe, they ought to be broken. For ſo long muſt all theſe things be of force, as they ſhall be allowed by the will of God. Then, ſéeing God had now caſt out Siſara and the Chanaanits, and would hauehave them to be deſtroied, no couenants might iuſtlie be kept with them: for we muſt rather obeie God, than giuegive place to the reaſons of men. And of this will of God, Deborah was both a propheſier, and an interpretor. She had declared that Siſara was now caſt out by God; and foretold, that he ſhould be ſold into the hand of a woman.
Exo. 32, 29.12 After this manner the Leuits obeied Moſes, in the killing of their fréends, and kinſefolks. To whom Moſes, in the name of God ſaid; Ye hauehave conſecrated your hands: ſo farre was it off, that they were reprooued for breaking the bonds of fréendſhip. Ieremie alſo, when by the commandement of God, Iere. 48, 20.he had declared that the Moabits ſhould be ſlaine, curſſed thoſe which had withdrawne themſelues from that mind; He is accurſſed (ſaith he) that dooth the worke of the Lord deceitfullie. In the lawe it is alſo commanded, that none ſhould be ſpared, Deut. 13, 6.which did intiſe anie to idolatrie; no not the father nor the mother, neither yet he which ſléepeth in thy boſome. Who ſéeth not here, that the moſt néereſt bonds of fréendſhips muſt be contemned, if the will & word of God be therevnto ioined. Abraham was commanded to kill his ſonne, and that his onlie ſonne; Gen. 22, 2.as touching whom he had receiued a moſt large promiſe. The promiſe of God, and the naturall louelove of the father ſéemed to be againſt this commandement: notwithſtanding, againſt both theſe, being vrged by the word of God, he ought to hauehave killed his ſonne. So muſt we thinke, that all men, although they be of nigh kin vntounto vsus, are ſacrifices to God, ſo manie as he commandeth to be ſlaine. Wherefore it is written in the 34. chapter of Eſaie; verſe. 6.The Lord hath a ſacrifice in Bozra. But they, which with a prepoſterous clemencie, What happeneth to them that hauehave a prepoſterous clemencie. 1. kin. 20, 39.contrarie vntounto the word of God, will be mercifull; let them remember what happened vntounto the king of Samaria. He, when he had ſpared Benhadad the king of Syria, contrarie to the commandement of God, was in this manner reproued by the prophet in the name of God; Thy ſoule ſhall go for his.
Of benefiting and vnthankfulneſſe.
13 Forſomuch as iuſtice and honeſtie require this, In Iud. 12, …that we ſhould giuegive thanks vntounto them, which hauehave beſtowed benefits vponupon vsus; nature followeth this order, that we ſhould conuert the effects into their cauſes: forſomuch as they hauehave their conſeruation and increaſe from thence, from whence they ſpring. This was due vntounto Ieptha, ſince he ſhould hauehave had either the higheſt place, or the next vntounto the higheſt, among thoſe that had well deſerued of the publike-weale. The degrees of benefits.For firſt, thou ſéeſt ſome, that when they beſtowe benefits, they hauehave onelie a reſpect to themſelues. So doo ſhéepheards, neatheards, and ſwineheards, when they prouide paſture for their cattell, whereof they hauehave charge; ſince therein they ſéeke onlie for their owne gaine and commoditie. Otherwiſe, they hauehave no louelove to oxen, ſhéepe, and ſwine. There be others, which in dooing of good, hauehave regard both vntounto themſelues, and alſo vntounto them whom they doo helpe. For the poore doo ſerue rich men & princes, partlie bicauſe they louelove them, and partlie to get ſome commoditie at their hands. In the third degrée are thoſe placed, which doo in ſuch ſort beſtowe a benefite vponupon anie man, as they looke for no recompenſe of him. It oftentimes happeneth, that when we ſée one in miſerie, we are touched with merciemercy, and we helpe him: which without doubt procéedeth of humanitie. Forſomuch as we are men, we thinke that nothing belonging to a man, but it apperteineth vntounto vsus. They are counted in the laſt and chéefeſt place, which benefit others, euen with their owne gréefe, hurt, and loſſe. After this maner Chriſt dealt towards vsus, Wherein Ieptha is reſembled vntounto Chriſt.he redéemed mankind with the loſſe of his owne life. Whom Ieptha (after a ſort) reſembleth, who deliuered the Iſraelites vntounto libertie, and that to his great danger. Which he declared by this forme of ſpeaking; Iudg. 12, 3.I hauehave put my life in my hands: that is, I hauehave not refuſed to indanger my life. Wherefore the Ephramites were moſt vngratefull for ſo great a benefite.
The degrees of vngratefull men.The firſt ſort of vnthankfull men is, when they requite not good to thoſe that deſerue it at their hands. The ſecond, when they praiſe not, nor allow well of thoſe things, which good men beſtowe vponupon them. The third is of them, which forget the benefits they hauehave receiued. The fourth and worſt of all is, when for benefits, iniurie and hurt is recompenſed. After this manner the Ephramits behaued themſelues toward Ieptha; who, bicauſe he had gotten the victorie, would hauehave burnt him and all his. What elſe is this, than to contemne both the benefits, and him that beſtoweth them? But this is moſt of all the point of vnthankfull men, when neither men nor other creatures are deſpiſed in their ſo dooing, but God himſelfe contemned. For whatſoeuer benefits we receiue of men, That the benefits, which we receiue of men, doo come from God.we hauehave them of God, which vſeth the helpe of men, to reléeue the miſerable and afflicted. Wherfore they, which are vngratefull, are void of charitie; as well towards God as towards men.
Whether benefits are to be withdrawn from the vnthankful.14 But thou wilt ſaie; When men that beſtowe benefits, doo ſometimes light vponupon vngratefull perſons, what ought they to doo? Shall they ſtrait-waie withdrawe their well-dooing from them? Vndoubtedlie they deſerue this. Howbeit, we muſt not foorthwith doo it, bicauſe men, by reaſon that nature is corrupted, are ſlowe, neither are they eaſilie moued to doo their duetie. Therefore we muſt go forward in well-dooing: for he, which is not moued to be thankefull by the firſt benefite, will peraduenture be ſtirred by the ſecond, third, fourth, or fift. But if he altogither continue in his ingratitude, How we may withdrawe our benefits.we maie iuſtlie withdrawe from him our benefits; not moued therevnto by hatred or deſire of reuenge, but that he maie be corrected, and that he doo not continuallie diſdaine the benefits, which are the gifts of God. This dooth God alſo, who by Oſe the prophet, ſaith vntounto the vnthankfull Hebrues; Oſe. 2, 5.I will giuegive vntounto you a heauen of braſſe, and an earth of iron; I will take awaie from you my wooll and my flax, &c. bicauſe ye hauehave beſtowed them vponupon Baal.
Thou wilt aſke perhaps; Why did Chriſt command vsus, Matth. 5, 45that we ſhould Be perfect as our heauenlie father, which maketh his ſunne to ariſe, as well vponupon the euill as vponupon the good. And as it is written in Luke the ſixt chapter; He is good towards them that be vngratefull? I anſwer, that this ſentence of the Lord, is not againſt the definition now declared. Two kinds of benefits of God.For GOD hath two kinds of benefits. There are certeine, which are principall; as the reuelation of the Goſpell, faith, iuſtification, and laſtlie, glorification, or eternall life: theſe he giueth onelie to his. There be certeine other temporall and common gifts, which yet are eſpeciallie giuen for the elect ſake. Howbeit, for that it is vnpoſſible, that without a miracle they ſhould come vntounto the good, vnles the wicked be alſo made partakers of them; therefore he giueth them as well to the one as to the other. A ſimilitude.How might a ſhower be let, that it ſhould not water the fields of the wicked? Indéed God might doo it, but yet not without a miracle. And forſomuch as he will not alwaies worke miracles, he will rather that the vngodlie alſo ſhould be partakers of theſe benefites; than that the good ſhould be deſtitute of commodities neceſſarie for life.
A ſimilitude.Alſo kings doo not make euerie citizen a ruler, a preſident, or other officer belonging to a magiſtrate; but them onelie that are iuſt and wiſe: which if they doo not, they execute not their office. But when they giuegive vntounto their people liberall gifts, or a banket, or diſtribute corne; bicauſe without great labour and paine they cannot ſeparate the good citizens from the bad: therefore they beſtowe ſuch things, as are of this kind, vponupon all men one with another; and chooſe rather to deſerue well of euill citizens, than to defraud the good of their liberalitie, for whoſe ſake they are chéeflie moued to be bountifull towards the people. Let vsus alſo imitate this, that when we beſtowe priuate things, How we ſhould behaue our ſelues towards the vngratefull.although we light vponupon one that is vngratefull, let vsus not ſtraitwaie withdrawe from him our liberalitie. But let vsus behaue our ſelues in ſuch maner, as we hauehave before declared; that if he ſtubbornlie procéed to be vngratefull, let vsus at the length, for his correction ſake, ceaſe to beſtowe anie benefit vponupon him. But ſuch benefits, as are common and publike, let vsus continuallie beſtowe them, yea euen vponupon the vngratefull; as we are of God commanded. And let vsus rather chooſe, to hauehave our good things diſtributed to godlie and holie men, than to ceaſe off from dooing good; bicauſe the wicked ſhould not be partakers of them.
Of Plaies or Paſtimes.
15 Some of the Fathers ſéeme to miſlike all kind of plaies. Ambroſe, In Iudg. 4.in his firſt booke of Offices, the 23. chapter; Looke 1. Cor. 9, 24. Ambroſe.Plaies and paſtimes (ſaith he) ſéeme to be ſwéet and pleaſant, yet are they contrarie to the rule of a chriſtian, ſith it is not found in the holie ſcriptures, how they ought to be vſed. Chryſoſtome, in his ſixt homilie vponupon Matthew, ſaith; Chryſoſt.that GOD inuented not gaming, but the diuell; For the people ſat downe to eate and drinke, and roſe vp to plaie, 1. Cor. 10, 7.in the honor of a moſt filthie idoll. For when they had worſhipped the calfe, and incurred idolatrie, they ſéemed to hauehave obteined this reward of the diuell; namelie, to plaie. Perhaps Chryſoſtome alludeth to that, which Plato wrote in Phaedro, that Theut the diuell of the Aegyptians found out firſt, numbers, Geometrie, Aſtrologie, letters, and dice. But Auguſtine in his ſecond booke of muſicke, Auguſtine.ſaith; that It is the part of a wiſe man, ſomtime to reuoke the mind from earneſt matters; and that is ſpeciallie doone by paſtime: wherfore it ſéemeth lawfull. But wherof ſo great a delight in plaie commeth, it is not hard to vnderſtand. Ariſtotle, Ariſtotle.in his ſecond booke of Rhetorikes, putteth victorie, or the hope of victorie among the cauſes of delight. But when we plaie, either we obteine the victorie, or elſe we be in ſome hope therof. So as they, which defend plaie, The cauſe of delighting in play.determine with themſelues, that the mind ought ſometimes to be no leſſe refreſhed, than the bodie: and as the bodie is reuiued by reſt or quietneſſe, ſo they ſaie, that the mind is recreated by plaie. By which means they thinke to proue, that ſome place muſt be left for plaie; ſome cautions neuertheleſſe being preſcribed.
caution 1 Firſt, that there be no vile and vnhoneſt words vſed in plaie: for it is commonlie ſéene, that in gaming, both ſhamefull & blaſphemous talke is vſed. caution 2 We muſt alſo take héed, that too much lightnes, and lacke of grauitie and comelineſſe be not intermingled with plaie: for oftentimes it commeth to paſſe, that men doo ſo wholie giuegive themſelues to plaie, that afterward they are able to thinke vponupon no weightie matter. caution 3 Moreouer, the circumſtances are diligentlie to be marked: (I meane) of the perſon, the place, and the time. It is certeine in déed, that in the holie ſcriptures, No rule in the holie ſcripture concerning plaies.there is no rule or forme preſcribed, as touching plaies; although there be read in them manie kinds of plaie. In Geneſis, the angell wreſtled the whole night with Iacob. Sara ſawe Iſaac plaie with Iſmael, which ſhe tooke in euill part: Gen. 32, 24. Gen. 21, 9.not bicauſe he plaied, but for that he plaied with the ſonne of a bond-woman. Alſo Dauid danſed and plaied before the arke of the Lord. 2. Sam. 6, 14 1. Sam. 18, 6.And the maidens ſang in their danſes; Saule hath ouercome his thouſands, and Dauid his ten thouſands. And Chriſt complained, Matt. 11, 16.that the Iewes were like vntounto children plaieng in the ſtréets, and ſaieng; We hauehave piped vntounto you, and ye hauehave not danſed; we hauehave ſorrowed, and ye hauehave not mourned. And although of theſe things there be no certeine rules manifeſtlie written in the holie ſcriptures; yet they be ſet foorth in the ciuill lawes.
16 But before I ſpeake of them, it ſhall be conuenient to diſtribute plaies or games into their formes and kinds. A diſtinction of plaies.There be ſome, which be vtterlie referred vntounto chance: as he, which caſteth moſt points, or throweth this chance or that, winneth the game. There be other, whereby the powers either of the bodie or mind are exerciſed. Such plaies as depend vponupon chance, are vnderſtood by the name of dice-plaie, Diceplaie condemned by the ciuill lawe.and are condemned both by the ciuill lawes, and by the fathers. In the Digeſts De aleatoribus, the Pretor ſaith: If a dice-plaier be iniuried by his fellowes, I will not giuegive him iudgement; but if one ſteale, or doo violence to another, I will ſurelie doo right, although they be vnwoorthie. And afterward: If a man compell another to plaie, let him be puniſhed; either let him be caſt into the quarries to dig ſtones, or elſe into the common priſons. By theſe things it appeareth, that to plaie at dice was iudged, by the ciuill lawe, to be a verie odious thing. Cicero, in his ſecond Philippike againſt Anthonie; His houſe (ſaith he) is full of dice-plaiers and droonkards. Further, the lawes adde; If dice-plaiers laie anie wagers among themſelues, let them be of no force. Howbeit, it is permitted to them that be of one houſhold, to plaie among themſelues, for a repaſt or banket.
But in the Code De religioſis ſumptibus funerum, it is more particularlie ordeined concerning the plaie at dice, and dice-plaiers. In the old time, ſoldiers were permitted to plaie at dice, when their buſineſſe was doone. Neuertheleſſe, the emperor found fault, that in thoſe daies all men plaied, and in trieng of chances waſted all their patrimonie; and laſtlie vſed blaſphemie againſt God. Wherefore he decréed, that it ſhould not be lawfull for anie man to plaie, nor to looke vponupon him that plaieth: and he warneth the biſhops to looke diligentlie, that theſe things be obſerued. The ſame Iuſtinian the emperor, in his Authentikes, in the title De ſacroſanctis epiſcopis, in the Paraph Intercedimus, prohibiteth by name, that no biſhop, prieſt, or deacon, ſhould either plaie themſelues, or looke vponupon them that plaie. But if they ſhould doo otherwiſe, he commandeth that they ſhould be put into a monaſterie for thrée yéeres. Let now the Popes go, and ſaie, that it is not lawfull for emperors to decrée touching eccleſiaſticall things. De exceſſu praelatorum, in the chapter Inter dilectos: bicauſe a certeine Canon was found to be a dice-plaier, and in plaie had giuen his monie vponupon vſurie, to receiue for 10. péeces of monie, 12; he was depoſed.
Alſo De vita & boneſtate clericorum, in the chapter Clerici; Let them not plaie at dice nor tables, neither let them be preſent at ſuch games. The ſame is to be read in the 35. diſtinction, chapter the firſt; Either let them ceaſe to plaie, or elſe be condemned. Againſt them which defend dice-plaie.But they that mainteine this kind of plaie, were woont to ſay; What if we liſt to beſtowe our monie in that ſort? Are not we maiſters of that which is our owne? We doo no wrong to our neighbour, we take not awaie other mens goods. Theſe things they hauehave continuallie in their mouth. But they ought to vnderſtand, that it is the magiſtrates office, to ſée, that euerie man vſe his owne well. Further, we muſt conſider more déeplie, that God gaue theſe men monie, to nouriſh their familie withall, and to helpe the poore; and not to laie it vponupon a chance, and hazard it vponupon the vncerteintie of fortune. Moreouer, it behoueth, and eſpeciallie chriſtians, to repreſent the image of God, who gouerneth and ruleth all things by reaſon. But to conſume monie on that ſort, is not to be a lord, but a tyrant ouer his owne. Adde herevnto, that if there be anie thing gotten by this meanes, the ſame is filthie lucre; and ſo is it called.
Whether things loſt by diceplaie ſhould be recouered.17 Now, forſomuch as it is counted filthie gaine, it maie iuſtlie be demanded, whether theſe things that be loſt by dice-plaie, maie iuſtlie be receiued? I anſwer, that if he, which looſeth, be not in his owne gouernement, but vnderunder the tuition of another (as are children and ſeruants of an houſhold) the lawes doo appoint a recouerie, and that vntounto the age of fiftie yéeres. Howbeit, if they be vnderunder their owne tuition, there is no recouerie granted: and the cauſe is alledged, bicauſe it is a ſhame for them both. In which caſe the poſſeſſor hath the better cauſe. In the Digeſts, in the title De conditione ob turpem cauſam, in the lawe Vbi autem; When the ſhame is in either partie, there is no condition giuen. What then ſhall be doone with the monie? They ſaie it muſt be beſtowed vponupon the poore, that he, which hath loſt, may receiue harme; and he likewiſe, which hath gained, maie not inioie that which he hath naughtilie gotten. This muſt be doone, when the propertie is tranſlated. Auguſtine.Of the ſame mind was Auguſtine, in his 54. epiſtle to Macedonius; Where the poſſeſſion (ſaith he) is tranſlated, let the monie be giuen to the poore; but where it is not tranſlated, (as if a man take away anie thing by theft, & looſe it at dice) let it be reſtored.
Let vsus then conclude, that ſuch plaies, as are directed by chance and vnaduiſedneſſe, ſo that in them, both goods and monie are indangered, ought not to be abidden. For it belongeth to the pu…like weale, to ſée that mens goods be rightlie ordered. And God giueth ſubſtance, to beſtowe vponupon good vſes: forſomuch as thereby doo oftentimes ſpring horrible blaſphemies, and robbing of houſes; and couetous deſire of other mens goods is ſtirred vp, beſides the great loſſe of time. Theſe things did both the ciuill and eccleſiaſticall lawes ſée. But at this daie they are not regarded: ſith the canonicall lawes be condemned by the Clergie, and the ciuill lawes deſpiſed by Princes. For there is in no place more ſhamefull and continuall plaie vſed, than among princes and eccleſiaſticall perſons: who in times paſt, when they wrote thoſe lawes, were of a ſound iudgement; but [in our daies] they both hauehave liued, and doo liue ſhamefullie.
18 But the other kind of plaie, What kind of plaie is licenced. Iuſtinian.wherein is exerciſe of the powers, either of the bodie or of the mind, is not vtterlie forbidden. Iuſtinian, in the lawe before alledged, when he had forbidden plaies, which depend of chance, ordeined this other kind of plaies in the ſtéed of them: as the throwing of a round ball in the aire, handling of the ſpeare, running; and ſuch like. Ariſtotle.Yea and Ariſtotle, in his Rhetoriks, commendeth thoſe exerciſes of the bodie. And certeinlie, forſomuch as a man hath néed of ſome refreſhing and pleaſure, to recreate himſelfe withall, it is méet that he ſhould hauehave leaue to vſe ſuch things as be honeſt. So at this daie, the publike weale dooth ſometime promiſe rewards vntounto ſuch, as can beſt handle their weapons; to the intent their citizens maie be the better exerciſed. Howbeit, there muſt be héed taken, that the kinds of plaies be not hurtfull and pernicious; and that therein be no danger of killing, mai…ing, or miſerable tearing them, which either exerciſe themſelues, or be preſent, or be aſſembled to behold. And this kind of games is forbidden Ad legem Aquiliam, in the lawe Nam ludus, and in the decrées De tormentis. Thoſe things, which of their owne nature be not euill, but are euill oftentimes through that which inſueth, ought to be forbidden.
In the old time, rewards were appointed for ſingers, orators, poets, and readers: which are not altogither to be diſallowed, if they be doone well, and with moderation. Afterwards were added ſtage plaies, whereof I will ſaie nothing in this place. There were alſo danſes, whereof we hauehave ſpoken in their place. But men could not content themſelues with theſe plaies; bicauſe the mind of them alſo, which for diuerſe cauſes cannot exerciſe the powers of the bodie, muſt be refreſhed with ſome pleaſure. Wherefore, they inuented another kind of plaie; namelie, the plaie of cheſſemen, which we commonlie call cheſſe, and is not thought fit to be condemned. Againe, there is a certeine other kind of gaming, which ſtandeth partlie vponupon chance, and partlie vponupon induſtrie; as is plaieng at tables, & ſuch like, where in verie déed they caſt by chance, but the caſts are gouerned by indeuor. Tableplaie. Plato.Wherfore Plato affirmed the life of man to be like vntounto the plaieng at tables. For euen as in tableplaie, ſo alſo in the life of man, if anie thing chance amiſſe, the ſame by art muſt be corrected. VntoUnto which ſentence Terence in his Comedie Adelphorum alludeth. Terence.And in déed theſe kind of plaies ſéeme to be ſuch, that ſometime they maie be permitted; ſo that they hurt not, ſo they recreate the ſpirits, and be ioined with honeſtie; and that the time, which ſhould be ſpent vponupon better things, be not conſumed in theſe.
19 But what ſhall we anſwer vntounto Ambroſe? This certeinlie maie be ſaid, that that place De officijs, perteineth not vntounto plaies; forſomuch as he there treateth of pleaſant talkes, tawnts, & ſcoffes; ſpeciallie ſuch, as are ioined with ſcurrilitie. Pſal. 118, 37Neuertheles, in the 118. pſalme, vponupon theſe words; Turne awaie mine eies, that they behold not vanitie, he calleth ſtage plaies, vanitie: Auguſtine. Lactantius. Ierom. Stage plaies condemned by fathers.as dooth Auguſtine, Lactantius, Ierom, and other fathers; for they had in them much filthineſſe. And in the beginning they were inſtituted vntounto the honour of idols; and for that cauſe were odious vntounto the fathers and chriſtians. But the reaſon, which Ambroſe firſt alledged, was; bicauſe there was nothing found in the holie ſcriptures, how theſe things ought to be vſed. Therevnto we anſwer, that they are found in the holie ſcriptures generallie; Whether ye eat, 1. Co. 10, 31or whether ye drinke, or whether you doo anie thing elſe, doo all things to the glorie of God. Wherefore the bodie and the mind muſt otherwhiles be ſo refreſhed with plaies, as afterward we maie be chéerefull and prompt to weightier matters. Furthermore, there is nothing found particularlie in the ſcriptures touching bakers, cookes, or ſhipmen; and yet neuertheleſſe, their exerciſes muſt not be altogither excluded.
Chryſoſt.Chryſoſtome ſaid, that the diuell found out plaie, alledging this; that The people ſat downe to eate and to drinke, 1. Cor. 10, 7.and roſe vp to plaie. If a man looke throughlie into the place of this father, he ſhall perceiue that he ſpake of thoſe men, which would not repent: but were woont to ſaie; I would to God I might neuer wéepe, but might alwaies laugh and plaie! To whom, he ſaith; Matth. 5, 4.Chriſt preached; Bleſſed are they that mourne. And forſomuch as we ſinne ſo often, & doo ſo gréeuouſlie offend God; how ſhould we hauehave leiſure to plaie? He alſo condemneth thoſe plaies, whereby we are made ſluggiſh and vnapt to good works. We doo not (ſaith he) in plaie or laughing, imitate Chriſt or the apoſtles: for we neuer read, that they either plaied or laughed. Howbeit, he addeth a moderation, ſéeing he ſaith; I doo not generallie take awaie all laughter, but exceſſiue and immoderate laughter. Laſtlie, he conuerteth his ſpeach vntounto ſtage plaies, and ſaith; that They were inuented by the diuell: for they conteine the wicked acts and whordoms of the gods, whereby the conſciences of godlie men are gréeuouſlie wounded…, and wicked luſts are manie waies ſtirred vp.
And whereas he ſaith, that theſe things were inuented by the diuell, he ſpeaketh nothing contrarie vntounto the truth: ſith (as I hauehave declared) they were inſtituted vntounto the honour of falſe gods. What muſt be iudged … plaies.Yea and he addeth moreouer, that the diuell builded ſtages in cities. But now to conclude, me thinketh that thoſe kind of plaies, which ſerue for refreſhing of mens ſtrength, are not vtterlie to be forbidden. Neither ought we lightlie to be offended, if we ſée men plaie at cheſſe; with which plaie the powers of …h… … are nothing holpen, but onelie the induſtrie of the mind exerciſed. For if ſtrength faile through age, ſo that they cannot exerciſe themſelues by anie other meanes, or that their bodies be but weake; why ſhould they not be permitted to delight themſelues moderatelie with this kind of plaie? Neither alſo is he ſtraitwaies to be condemned, which being ſicke or weake, recreateth himſelfe with that kind of plaie, which dependeth vponupon chance or fortune; ſo that therein be no hazarding of monie. For we muſt chéefelie conſider, to what intent the lawes forbad it: vndoubtedlie it was, bicauſe a man ſhould not prodigallie waſte his goods. And therefore it was prouided by the lawe, To what end the la… forbad games.that a man ſhould not hazard aboue a ſhilling: as we hauehave in the Code, in the place before alledged. The meaning of the lawe was this, that monie ſhould not be ill ſpent.
20 But ſome ſaie, that they take no pleaſure in plaie, vnleſſe they plaie for monie. But I maie aſke of them, to what vſe they meane to imploie that monie? Perhaps they will ſaie vponupon a feaſt. And whie not rather vponupon the poore? But I ſaie, it is much ſafer and better not to plaie for anie monie at all. For although it may be, that thou thy ſelfe art not touche… with couetouſnes; yet perhaps the other, with whom thou plaieſt, is touched. Let the occaſions be taken awaie, which otherwiſe be manie enow that mooue vntounto euill. And if there were nothing elſe to feare vsus from plaies, let vsus for Gods ſake weigh the ſcarſitie that we hauehave of time. The lawe of God requireth ſo manie duties, that all our whole life is not able to performe them; & yet ſhall we beſtowe time in plaies? We are ſufficientlie infected otherwiſe with couetouſneſſe of monie, and with ambition to excell and ouercome others: whie doo we ſtirre vp theſe infirmities with plaies? Albeit thou wilt ſaie; Theſe things are neuer ſtirred vp in mée. But now, thou muſt remember, that they maie eaſilie be ſtirred vp. And we muſt not onelie ſée to our ſelues, but alſo hauehave a regard, that we bring not other likewiſe vntounto this point. And thus much of the honeſt kind of plaies and games.
If there be anie, which doo plaie, being intiſed with couetouſneſſe; let them knowe, that they, like euill merchants, rather th… and change, than plaie: for they ſéeke no other thing but filthie gaine. Neither ſéeke they pleaſure, which in honeſt plaies is the chiefeſt: but they ſéeke their owne commoditie, and that by vile means. And whereas they, which delight immoderatelie in plaies, doo ſaie; There muſt be ſome pleaſure in the life, whereby we maie be recreated. Let vsus grant that it be ſo: but in the meane time they muſt be admoniſhed, that there be other pleaſures more honeſt. Paule to the Epheſians, the fift chapter, verſe. 9.ſaith; Speake vntounto your ſelues in pſalms, hymnes, and ſpirituall ſongs, ſinging and making melodie in your hearts. verſe. 16.The verie ſame writeth he vntounto the Coloſſians, the third chap. Tertullian in Apologetico, ſaith; that Chriſtians vſed to aſſemble togither, Tertullian.to their moderat ſhort ſuppers, Other honeſt exerciſes beſides plaies or games.& when they were refreſhed with meate, they ſang diuine praiſes vntounto God, and recited ſome thing out of the holie ſcriptures, exhorting one another thereby. And by this meanes they returned ſober home.
There be alſo problemes, wherewith the wits maie be exerciſed and refreſhed: which if they ſéeme to be too hard, there are ſtories, which may with leſſer labour be learned. Whie hauehave they not remembrances to read them vntounto them? There is no hiſtorie ſo ſlender, which is not verie profitable for ſome part of mans life. There be hiſtories alſo of plants, of hearbs, and of ſtones. There are likewiſe communications of godlie men one with another, wherewith minds are refreſhed, and therewithall edified. I doo not (as I hauehave ſaid) debar plaies vtterlie; but I preferre theſe things, as much more honeſt and profitable. Although the plaie of Samſon was honeſt and ſéemelie, yet had it a deadlie end. And if this plaie had ſuch ill ſucceſſe; what is to be hoped of thoſe, which are forbidden by the lawes? They that made thoſe lawes, were wiſe men in gouerning of the common-weale: to whom, ſéeing credit is giuen in other things, whie is it not alſo giuen in this one?
Of Gentleneſſe and affabilitie.
21 The vertue which followeth things delightfull in ſports, is foreign, to wit, Gentleneſſe and Affabilitie in ſpeach. It is otherwhile a neceſſarie thing: for as the bodie hath néed of reſt ſo the mind to be refreſhed with ſome pleaſure. Yet muſt we beware, that we be not too forward in thoſe things, leaſt we hurt, and leaſt that we ſpeake anie vncleane thing. Moreouer, we muſt obſerue the circumſtances; to wit, When, With whom, and How; and that it be doone with ſuch words and actions as be conuenient. The exceſſe is foreign, to wit; when men vſe a certeine reprochfull kind of ſcoffing, when they ſpeake thoſe things that be filthie and hurt others, and hauehave no conſideration of time, maner, or perſons. foreign, ſignifieth an altar, and in old time about altars there was meate: and then there ſat ieſters about the altars, that they by their much babbling (which oftentimes was verie vnciuill) might make men merrie: theſe are ſaid to be rude and ruſticall perſons. Or elſe, as they which be pleaſant, maie be called ciuill; ſo theſe other maie be called vnciuill.