Commentaries, Commentary on Judges · Chapter 14

Commentaries · Commentary on Judges · Chapter 14

¶The .xiiii. Chapter.

1 ANd Samſon went downe to Thimnath, and ſaw a woman in Thimnath, of the daughters of the Philiſtians.

2 And he came vp and told his father and his mother, & ſaid: I hauehave ſene a womā in Thimnah, of the daughters of the Philiſtians. Now therefore geue her me to wyfe.

3 Then his father and his mother ſayd vntounto him: Is there neuer a wyfe among the daughters of thy brethren, and among al my people, that thou muſt go to take a wyfe of the vncircumciſed Philiſtians. Samſon ſayde vntounto hys Father: Geue me her, for ſhe pleaſeth me well.

4 But hys Father and hys mother knewe not that it came of the Lord, that he ſhould ſeeke an occaſion agaynſt the Philiſtians: for at that tyme the Philiſtians raygned ouer Iſrael.

NOw are we come to the warlike feates of Samſon, whiche he wrought for the health of his people, and firſt is ſet foorth vntounto vsus, how he ſought hym a wyfe. He went downe to Thimnath. But why he went thither it is not written. Some ſay that he went down to a certaine ſolēnity or feaſt day. But it is more likely y^t ther was thē ſome aſſembly, either ciuil or warlike, as it is accuſtomed. At that time the Philiſtians raygned ouer the Hebrues. And he ſaw ther a mayd, and deſyred earneſtly to hauehave her geuen hym to wyfe. This thing to doo he was moued by fayth: for the woord of the Lorde did to that ſtyrre vp his minde. For (as we ſhal afterward know) theſe thinges were done by the wyll of God. The Epiſtle to the Hebrues numbreth Samſon among thoſe whiche pleaſed God by fayth. This is notable and woorthye to be marked, that a young man, although he exceedinglye loued the mayden, yet durſt he not ſpeake anye thing of matrimonye, wythout the knowledge and wyl of hys Parentes. He returneth home, he prayeth them to geue her hym to wyfe. Thys was to honour hys Parentes.

p. 213Some thinke that Samſon was minded to marye this mayden, but vponupon this condicion, to make her firſt a proſelite, otherwiſe it had not bene lawfull for him to hauehave maried with a ſtraunger. But in our hiſtory there is no ſuch thinge red: vndoubtedly this ſeemeth to me to be a certaine ſinguler thing, and done by the inſtinction of god, as ſhalbe afterward more apertly vnderſtand. Wherefore we muſt not curiouſly ſearch for that matter.

But Samſon neded no longe Oration to his parentes. They obiected vntounto him the kinred of the woman, and admoniſhed him, that he ought rather to ſeke a wife in his owne nacion: Howbeit they fulfill his mind, and wente forwarde with the mariages, as it ſhal afterward be ſayde. But contrarywiſe amonge Chriſtians it oftentimes happeneth, that the children take them wiues againſte theyr parentes wil: Of which thinge Eſau remaineth as a moſt wicked example, who againſt the will of his parent, maried wiues of the Chananites, whoſe ſight and conuerſation they could not abide. We muſt not regard that which is commonly ſayd, we mary wiues for our ſelues, and not for our parentes. But we muſte rather thinke that God woulde after this manner prouide for miſerable younge men, that theyr raſhe and vnaduiſed age ſhould not deceaue them. Howbeit parentes on the other ſide ought to ſee that they vſe not tirannycall power towardes theyr children, or marye them to ſuche whome they canne not abyde. But of theſe thynges wee wyll ſpeake more aboundantlye afterwarde.

Moreouer wee muſte note, that the Parentes of Samſon when they call the Philiſtians vncircumciſed, doo after a ſorte vpbrayde vntounto their ſonne, that hee would mary a wife borne of ſtrangers and idolatrers. Yet they ſpeake nothing roughlye vntounto him, they thruſt him not out of the dores, nor caſt him out of their fauor. For that they ſaw his minde very fyrme and bente to that purpoſe. And although it be not written in the hiſtory, yet is it probable that Samſon ſhewed vntounto his Parentes the miſterie, namely that he was by the impulſion of god inſtigated to this mariage: otherwiſe it had not bene lawfull for them to hauehave aſſēted vntounto theyr ſon, to mary one of a contrary religion. His father & his mother knewe not at the beginninge, that this was the will of God, that he ſhoulde ſeeke occaſion againſt the Philiſtians. That is, that by them ſome begynninge of iniurye myghte ſpringe, whiche he afterwarde myghte ſeeme by good ryghte to proſecute.

5 Then went Samſon and his father and his mother downe to Thimnah, and came vp to the vineyardes of Thimnah, and behold a Lions whelpe roared vponupon him.

6 And the ſprite of the Lorde came vponupon him, and he deuided him, as one ſhoulde deuide a Kidde, neyther was there anye thinge in his hande. And he tolde not hys Father nor his Mother what he had done.

The Parentes when they knew and vnderſtode their ſonnes wil, and paraduenture had knowledge of the inſtinction of god, do not onelyonly aſſent, but alſo follow him, that the wedding might be the more honeſtly accompliſhed, the parentes not onelyonly requiring, but alſo being preſente. In this place appeareth the will of God both hidden and manifeſt. The will of God was declared by the law that a Iewe ſhoulde not take to wife a ſtraunger,The will of god hid and manifeſt. but by his ſecrete and hidden wyll he contrarily decreed of Samſon. But we muſt followe the will of God expreſſed by a common rule, and ſealed by his lawe: to that will wee muſte directe both life and manners. For the other will we muſt not be to much carefull, vnles we feele it moſt apertly. And we muſt with great diligence take heede, that when we thinke we are ledde by the impulſion of the holy Ghoſt, we be not led by our affections. Of the ſecrete wil of God Paule intreated, when he made mē cion that of Iacob and Eſau, before they had done any good or euill, it was ſayd: Iacob hauehave I loued, but Eſau hauehave I hated. This will of God is obſcure and hidden from the eyes of men: therfore no man can rendre a reaſon of it. Wherfore when we heare any thinge of it, we muſte ſay with Paule: O the depth of the riches of the wiſedom and knowlege of God, &c. But by the will reueled we may vnderſtand that we are acceptable vntounto god, when we truſt in him, when we deteſt vices, and renew our life and manners by the grace of god, not bicauſe theſe thinges are the cauſes of the goodnes of God towardes vsus,Theſe two willes in god are not in very dede ſeperated. but bicauſe they are certayne ſure tokens therof. But how theſe two willes are not in very deede ſeperated in God, but are one and a ſimple will, we ſhall declare more oportunely in an other place,

In that it is now written that Samſon, or rather God ſoughte occaſion of the Philiſtians, Of the occaſion which God ſought.it ſeemeth verye obſcure. And what occaſion was there to bee ſoughte for? Was not this cauſe ſufficient inough, that they by violence withhelde the land promiſed vntounto the Iſraelites, and had put them to Tributes and taxes?Liranus Liranus thinketh that betwene the Hebrewes and the Philiſtians there were certayne couenauntes made, whiche were not raſhlye to be violated. I alſo adde this, that Samſon was a priuate man, as farre as anye man knewe of hym then. And therefore God woulde hauehave an honeſter occaſion for hym to fyght, ſo that if he being by them contumeliouſlye handled, ſhoulde againe ſomewhat endamage them, he ſhoulde ſeme to reuenge his owne priuate iniuries, and not the publike.

And vndoubtedlye it ſeemed that matrimonye after this manner contracted, ſhould rather hauehave cauſed peace to follow. But contrarywiſe there enſued greuous war, which happened not by the default of matrimony, but of men. So alſo now are not a few found, whiche to poſſeſſe kingdomes and to gette them other mens riches, do abuſe matrimony. Wherefore we ought not to meruayle, if ſuche mariages hauehave verye ill ſucceſſe. For oftentimes by them doo happen both warres and alſo ouerthrowinges of publike wealthes. But by whoſe fault (thou wilt ſay) ſprange this warre?What ſinnes happened in this matrimonye. By the faulte of the woman whiche was maried, and alſo of her parentes, and corruption of the publike wealth. And theſe woulde God vſe to bringe to lighte theyr ſinnes and to puniſhe them. The mayden ought to hauehave eſtemed her huſband aboue all men. But ſhe betrayed him, and ſhewed his riddle to her citizenes, ſo that Samſon was fayne to paye vntounto them a greate rewarde. His wiues father alſo did him no ſmall iniury, for he tooke away from him his wife, and gaue her to an other. Thys thynge oughte he not to hauehave doone, for matrimonies oughte to be firme and ratified. But the coruption of the publike wealthe of the Philiſtians maye hereby bee knowne, bycauſe ſuche a wycked offence was not openlye reproued and punyſhed, as thoughe it hadde euerye where bene lawefull to hauehave doone it.

By the waye Samſon turned a ſyde from hys Parentes, whome a roaringe Lion mette, and mette hym beinge vnarmed: ſo that he myght eaſely hauehave killed him. But that we ſhould vnderſtande, that Samſon by the power of the ſprite of God preuayled agaynſt that wild beaſt, it is added: And the ſprite of the Lorde came vponupon him, Fowre names of Lions amōg the Hebrewes.and he deuided the Lion, as one ſhoulde rente a kidde. There are foure names of Lions amonge the Hebrews according to the diuerſe decrees of theyr age. The firſt is Gor, when hee is yet a whelpe, The ſeconde is p. 214Cepher, when he is ſomewhat growen in age. The third is Ariath, when he is ſtrong and myghty. The fourth is Liba, when he is waxen olde: althoughe he bee called alſo Liſch, when he is very olde. That whiche is now written, is called Cephir, that is growen in age, & fyerce ynough, to thend a man ſhould not think that he was a whelpe of the firſt age. Neyther was he tame and gentle, as ſō times they are wont to be, but he ranne roaring to inuade Samſon. Why God would hauehave Sāſon to fight with the Lion.God would geue vntounto Samſon an experience of the ſtrength that he had geuen him, that he ſhoulde enterpriſe greater thinges afterward. So alſo he excerciſed Dauid from his youth, before he ſhoulde fighte agaynſte Goliath. Wherefore he ſayde vntounto Saule: There came a Beare and a Lion, and thy ſeruant rent them.Plini. Lions ar very common in Siria as Plini affirmeth.

¶Whither it be lawful for children to mary without the conſente of theyr parentes.

NOw ſhall it be good to ſee, whither it be lawful for children to contract matrimony without the conſent of theyr parētes. Vndoubtedly Samſon would not, and it is a matter of much honeſtye and gratitude towardes the parentes, if matrimony be not contracted without theyr conſent and knowledge.Examples of the Elders. At the beginninge Adam did not chuſe himſelfe a wife, God was his father and broughte vntounto him Eue. Abraham when Iſaac was now a man, ſent his ſeruant to his kinred, to ſeke out a wife amongſt thē for his ſon. Iſaac alſo ſent Iacob into Maſopotamia to his vncle, to the end he might get him a wife there.The law of God. Afterward ſucceeded the law geuen of God by Moſes, that Children ſhould honoure theyr Parentes. But the honour which is to be geuen vntounto them, is not only to vncouer the hed, to geue the vpper hand, and to riſe vp (although theſe thinges alſo are to be performed, but yet ar they not ſufficiēt) but they muſt alſo noriſh theyr progenitors if nede ſhalbe, and ſhew themſelues humble and diligent towards them. Wherfore the power of the father is defined to be a bonde of piety,What is the power of a father. wherewith the children are bounde vntounto the parentes, to performe the offices of humanity and gratitude. If children in other things ought to obey theyr parentes, vndoubtedlye they ought chiefly to do it in contracting of matrimony.

Of this thing there is a peculier law in Exodus, the 22. chap. If a maidē which is not betrouthed, ſhalbe deceaued, hee that hath defiled her oughte to geue her a dowry, and to take her to wife. But it is added, if the father will: otherwiſe hee ſhall onelyonly geue a dowry, neyther ſhall he hauehave the mayden to wife againſte the fathers will. And in the booke of Numbers the .30. chapter, if a mayden vowe a vowe, and the father heare it, and letteth it not, the vowe ſhalbe firme: but if he gainſay it, it ſhalbe in vain. But what is a vow? A promes made vntounto god. But matrimony is a promiſe which is made vntounto mā. If god permit a vow made vntounto him to the iudgement of the father, much more wil he permit matrimony vntounto hym, when as it is a promiſe made betwene men. In the ſeconde booke of Samuel, Thamar aunſwereth vntounto Ammon her brother: If thou deſire me of my father, he will not deny me vntounto thee? The cuſtom was then that the doughters were deſired of the parentes. Here I diſpute not whither it was lawfull for Dauid to geue to Ammon his ſiſter to wife. This ſhalbe entreated of in his conuenient place. Farther Paule ſayth to the Epheſians: Children obey your Parentes in all thinges. He excepteth nothynge when he wryteth ſo, but he ſayth in all thynges, namelye whyche they commaunde not againſt the woorde of God. And in his firſt Epiſtle to the Corrint. the 7. chapter is moſt manifeſtly declared, that it longeth to the Parentes to place theyr daughters to huſbands. And that was known not onelyonly by the law of God, but alſo by the light of nature, which thinge alſo the Comedies of Terence and Plautus manifeſtly declare.Euripides And in Euripides a mayden aunſwered: Of our mariages my father ſhall hauehave charge, for that iudgement pertayneth not vntounto vsus.

Ambroſe.Whiche verſe vndoubtedlye ſo pleaſed Ambroſe, that he rehearſed it in hys booke of the patriarches. Farther it ſerueth very much for domeſticall peace: for the daughter in law ought to be to the father in law in ſtede of a doughter: Contrarily of raſh mariages riſe great diſcords at home. And foraſmuch as the father ought to helpe the ſonne with his goods, it is right, that the ſon agayne in contractinge matrimonye obey the father. In other ciuill contractes the ſonne can doo nothynge wythout the conſente of the Father, as appeareth in the Digeſtes De mutuo, ad ſenatus conſultum Macedoniarum. Wherefore in a thynge farre greater it is meete that the iudgemente of the Father be had.

What the ciuil lawes iudge in mariage of children.The ciuill lawes hauehave decreed this ſelfe ſame thinge. Iuſtinian in his inſtitutions, in the title de Nuptiis, wil not that mariages ſhould be firme, without the conſent of the Parentes. And in the Digeſtes De ſtatu hominum in the Lawe Paulus: If a ſonne mary a wife againſt the will of his parentes, the childe which ſhalbe borne of thoſe mariages, ſhall not be legitimate, &c. And in the Code De Nuptiis in the law Si proponis, the caſe is diligentlye to be marked. The daughter marieth by the conſent of her father, ſhee afterward complayneth of her huſband, and departeth from him. Afterward he cōmeth into fauor agayne, and ſhee marieth him againe againſt her fathers will. It is aunſwered, that that matrimony is not lawfull. Hereby appeareth how much the lawes eſtemed the power of the father. Afterward in the law Si furioſi: Children, if peraduenture their parentes bee mad or beſtraught of theyr wittes, bycauſe they cannot vſe their conſent in contracting of matrimony, ſhall vſe the conſent of theyr tutors.

What the cannons iudged.Wherfore it ſemeth meruelous, how Chriſtians at this day determine that mariages are lawefull without the conſente of the parentes, and for that thinge they lay for an excuſe the Cannons: of which I thinke it good brieflye to declare ſome. And firſte I will make mencion of the better Cannons whiche were more aunciente: For the later they were decreed, the more corrupte they were.

In the decrees .30. queſt. 5. chap. aliter: Matrimonies are then lawfull, when the maydens are deſired of their parents, and deliuered openly. Otherwiſe they are not matrymonies, but whooredomes, vnhoneſt companieng, aduouteries, and fornications.Euariſtus. Nicolaus. Thus decreed Euariſtus. Nicolaus alſo at the conſultacion of of the Bulgares in the .30. queſt. 5. chap. noſtrates. Thoſe matrimonies are firme which are ioyned with the conſente of thoſe that contracte them, and of thoſe in whoſe power they are. Leo alſo the fyrſt in the .30. queſt. 5. chap qualis: Then it is to be counted matrimony, when the mayden is by her parentes deliuered vntounto her huſbande.Leo And in the 31. q. 2. chapt. non omnis. A woman whyche marieth by the conſente of her father, is without blame, if anye man afterwarde ſhall fynde faulte withall,Gratianus And thus Gratianus concludeth that place, that he ſayth, in contractynge of matrimonye, the conſente of the Parentes is alwayes required.

Ambroſe.Farther, Ambroſe entreating of a place of Geneſis wher it is writen, that the ſeruaunte of Abraham came into Meſopotamia, and founde a wyfe for hys p. 215maſters ſonne, the parentes of y^e mayden, when they labored to retayne hym longer, & he would not abyde, they called y^e mayden, & aſked her whether ſhe would go with him. After this maner he ſayth, as alſo it is declared, in the, 23. q. 2. chap. honorandum. They aſked not her (ſaith he) touching y^e weddyng, but onelyonly whether ſhe would go with him. For it pertaineth not (ſayth he) to maidenly ſhamefaſtnes, to chuſe vntounto her ſelfe a huſband. And the ſame thing affirmed he of wydowes which are yonge. Althoughe to ſpeake the truth, I can not in this thing graunt vntounto Ambroſe, y^t the mayden was not demaunded the queſtion whether ſhe would mary hym, neither do I doubt but that ſhe was aſked the queſtion of either cauſe. For in the .30. q. 2. chap. vbi non eſt, it is had:The conſent of childrē is required in ſpouſages. That there can be no matrimony, where is not the conſent of thoſe that contract, yea in mariages of children, which are but .7. yeares of age, bycauſe at that age they are thought to vnderſtand ſomewhat of matrimony, the conſent of thoſe that contract is neceſſary. And bycauſe there is mention made of ſpouſages, this ſemeth good to be noted by the way, y^e children ſo contracting, ought to be ſeuen yeares of age, otherwiſe the parents can promiſe nothing for thē. The ſame children, if afterward, being of more yeres, they ſhal contract an other matrimony, the ſame is of force, and not the ſpouſages: whiche yet is to be vnderſtand if the parentes conſent to the ſecond matrimony. Moreouer in the .31. queſt. 2. chap. tua, Hormiſdas anſwereth, that children when they contract after this maner, ought to ſtand to y^e will of their parentes. And Extra de ſponſatione impuberum. chap. tua, it is ordayned that children when they come to ripe age, ought to obey their parentes, for as much as alſo they gaue their faith, and conſented.

I thought it good alſo to bring ſomewhat of the counſels.Counſels. Concilium Toletanum the fourth .32. q. 2. chap. hoc ſanctum, decreeth: If widowes wil not profeſſe chaſtity, let thē mary to whō they will: and the ſame thing it decreeth of a mayden, but it addeth, ſo y^t it be not agaynſt the will of y^e parentes or her own. Such an addition we ſe that Nicolaus the ſecond added, as it is had in the .27. queſt. 2. chap. ſufficiat, where he writeth after this maner: To ioygne matrimony, the cō ſent of thoſe whiche contract, is ſufficient, & it followeth, according to the lawes matrimonyes of children are not acknowledged, if they be made without the cō ſent of y^e parentes. Yet the gloſe referreth not thoſe wordes vntounto y^e ciuile lawes but to the Canons, bycauſe (as the Canoniſt ſay) the ciuill lawes are ſometimes corrected by the Canons. But oftentymes happeneth that thoſe Canons are in very deede foreign, that is rules without a rule, as, Extra de coniugiis ſeruorum, A diſcord of the Canons and of the ciuill lawes as touchyng y^e matrimony of bondemen.chap. 1. if bondemen contract, yea agaynſt the will of their Lordes, ſuch matrimonyes ſhalbe ratified. Beholde, ſayeth the Gloſe, the Canons amende the ciuill lawes. For in them it is forbidden, that a bondemā ſhould mary a wife agaynſt the wil of his Lord, yea if a free man hauehave very much reſort vntounto an others mās bonde woman, he is made a bondeman, & a free woman if ſhe hauehave much acceſſe vntounto an other mans bondeman, ſhe alſo loſeth her liberty. The gloſſe ſaith more ouer, that more is attributed vntounto matrimony, then vntounto holy orders: bicauſe it is not lawfull to bring a ſtraunge bondeman into orders, but it is lawfull to cō tract matrimony with him. Wherfore it manifeſtly appeareth that y^e latter Canons were viciated and corrupted, whiche tooke away from mariages the conſent of parentes, as neceſſary.

But nowe let vsus ſee what reaſons they pretend. Extra de ſponſalibus, chap. cum locum, it is ſayd: There ought in contracting of matrimony to be moſt full liberty. And in the ſame chap. veniens: If there ſhould be there any feare, the matrimony ought to be voyde, and there is geuen a reaſon, bicauſe ſhe can not long pleaſe hym of whom ſhe is hated. And bycauſe ſuch contractes hauehave oftentymes an vnlucky end, and alſo bycauſe that is eaſely contemned whiche is not loued: Yea the Canons ſeme ſo to hauehave loued liberty in contracting of matrimony, that the Counſel of Paris (as it is had in the .30. queſt. 2.) decreed: That it is not lawful to deſire a wife by the letters of a kyng. Although the ſame thyng alſo be decreed in the Code de Nuptiis, in the law .1. chap. ſi nuptias ex reſcriptio. The reaſon is, bycauſe the letters of princes are in a manner commaundementes and threatninges. Neither do I diſſalow that: althoughe I do not a litle meruayle, that the Canons hauehave proceded ſo far, that they hauehave decreed that matrimonye may be cōtracted betwene hym y^e ſteales away a mayde, & her that is ſtolē. Extra de Raptoribus & Incendiariis, chap. cum cauſa. A mayden that was ſtolen awaye out of the houſe of her father, had contracted matrimony with hym that ſtole her, y^e father withſtandeth ſuch a mariage. Here the good Pope aunſwereth, for as muche as the mayden conſenteth, ſhe can not ſeme to bee ſtolen. Wherefore he decreed that matrimony to be good. And in the next chap. Accedens: If a man had ſtolen away a mayden, not onelyonly agaynſt the wyll of her parentes, but alſo agaynſt her owne wil, whiche mayden yet, if ſhe afterward conſented with hym that ſtole her, he decreed that firme matrimony may be contracted betwene thē. The ſame thyng ſeemeth to be decreed in y^e .36. q. 2. chap. in ſumma, where is entreated of the ſtealer and her that is ſtolen, & it is decreed: If ſhe y^e is ſtolen ſhall conſent with y^e ſtealer, matrimony may be contracted betwene them; but yet in ſuch ſorte, that firſt they do ſome penance. But bycauſe ſome Canons make againſt this decree, therfore they thus moderate the matter, that whereſoeuer they rede that matrimony cā not be contracted betwene ſuch perſons, that they vnderſtand to be ſayd for ſome one of theſe thre cauſes, either bycauſe ſhe that is ſtolen did not conſent, or els bycauſe ſhe was betrouthed before vntounto an other by words (as they vſe to ſpake) of y^e preſēt tenſe, for I ſay not of y^e future tenſe, for y^e huſbād was not cōpelled to mary one defiled, or bicauſe ſhe was not marigeable.

But in the Code it is farre otherwiſe decreed for ſtealers away of virgins, namely that matrimony can by no meanes be contracted betwene thoſe perſōs, yea althoughe the father cōſent vntounto her that is ſtolen, and Iuſtinian alſo in his Authentiques, Collation .9. in the title, que raptoribus nubunt, decreeth the ſame to the deteſtation of ſo great a crime. But our Canoniſtes, in gods name do thinke that matrimonyes are lawful euen againſt the parētes wil, wherfore in the .32. q 2. chap. Mulier, the gloſe ſayth, y^t the power of the father is broken as touchyng an othe and matrimony, when rype age cōmeth, which ſentence the ſchoolemen alſo hauehave followed. Of this matter they diſpute in the .4. boke of Sentēces diſt. 28. where they define that a man, euen the ſonne of the father of the houſe, hath a certayne dominion ouer his owne body, neither is ſo bound to his parentes, but that he may at his owne liberty diſpoſe of it, as touching matrimony. And when they rede in the Canons that the conſent of the parentes is required for the contractyng of matrimony, they by theyr interpretation corrupte them, and ſay that Euariſtus, How the Papiſtes require the conſent of the Parentes.Nicolaus, and Leo when they ſo decreed, dyd iudge that the conſent of the parentes is required as touchyng the honeſty of matrimony, but not as touchyng the neceſſity: whiche thynge peraduenture they drewe out of the gloſe Extra de deſponſa. impuberum, in the lawe tua, whiche is after this ſorte: That the good will of the parentes is to be required, but rather for the comelynes of the mariage, then for the neceſſitye, ſo that if the parentes will not aſſent, yet are the children free, and maye contracte matrimony at theyr owne liberty. Yea and the Maſter of the Sentences alſo in the diſtinct .28.The maſter of the ſcholemen. The conſent of the parentes (ſayeth he) ſerueth for the comelynes and honeſty of mariages, and not for neceſſity. And he bryngeth the woordes of Euariſtus, but he ſayeth there is a difference betwene thoſe thynges whiche are required to the ſubſtaunce of mariages, and thoſe thynges which ſerue for the honeſty and comelynes. And the good will of the parentes as he ſayeth, pertayneth not to the ſubſtaunce of mariages, he thynketh that without it chyldren maye lawfully contracte. And for as muche as hee maketh matrimonye a Sacramente, hee wylleth that p. 216in ſuch mariages ſhould be the vertue of matrimony, and not the honeſty.

But bycauſe they very much preſſe the wordes of Euariſtus, when he writeth that mariages contracted without y^e good will of the parentes, are whoredomes, fornications and aduoutries: the maſter of the ſentences aunſwereth that that is true, not bycauſe ſuch mariages are in very deede ſuch, but bycauſe they aſſemblyng together ſecretly among thēſelues, & priuely without the parents knowledge, are wont to be counted as whoremongers and adulterers, but yet the matrimony abideth ratified and is firme, bicauſe of the wordes of the preſent tenſe which wer therin vſed. Alſo Thomas Aquinas in the ſame place,Thomas Aquina…. is of the ſame iudgement, and vntounto that whiche is brought out of Paul vntounto the Epheſians (where he ſayth, children obey your parentes in al things:) He anſwereth that that is to be vnderſtand of thoſe things, wherin the children hauehave not any liberty, namely as touching familiar and domeſticall things. And this reaſon he addeth: bycauſe matrimony is a certayne kynde of ſeruitude, which the childe is not compelled to take vponupon him agaynſt his will. And in that it is written of Abraham, that he ſought his ſonne a wife out of hys kinred, he aunſwered that that happened, bycauſe he knewe that that lande was promiſed vntounto hys poſterity, and that God had decreed to take it awaye from the Chananites. Wherfore he would not hauehave hys ſonne contract matrimony with them.

Theſe fellowes in deede ſpeake many things, but they bryng not ſo much as one word out of the holy ſcriptures: they ſtil contend that children ought to hauehave moſt ful liberty left them, as touchyng mariages. But that is a mere inuention of theirs, whiche by no meanes hath his foundation vponupon the worde of God.

The old fathers were of our opinion: but of them it happened, as of the Canōs,What the olde fathers iudges Tertullian. for the more auncient they were, the more ſincere they were, and the more new, the more corrupte. Tertulliane in his .2. booke to his wife, as touchyng the mariages of Chriſtians with Ethnikes, writeth very wel, neither alloweth he mariages betwene perſons of a contrary religion. God ſayth he, deliuereth thee to a ſpouſe. And he addeth: No not in earth cā daughters right and iuſtly mary with out the conſent of the parentes. How therfore wilt thou mary without the conſent of thy heauenly father? Chriſoſtome vponupon Geneſis and vponupon Mathew, Chriſoſtome.when he entreateth of mariages, remitteth the matter vntounto the exāples of the fathers in the olde Teſtamēt: neither is it of great neceſſity to rehearſe his wordes, whē as the ſame father vponupon the firſt Epiſtle to Timo. in his .9. Homely, entreateth very manifeſty of that matter: there he exhorteth parents, bicauſe of the ſlippery age of their childrē, to ioyne them in matrimony, but he exhorteth not the children that they ſhould chuſe vntounto thēſelues huſbandes or wyues, but by Apoſtrophes he conuerteth his oration vntounto the parentes, that they ſhould prouide for them as touchyng matrimony: & he addeth a very notable ſentence: If (ſaith he) they begin to playe the whoremongers before they be maryed, they wil neuer be faithfull in matrimony. I wil note alſo by the waye, what he writeth in y^e place of weddyng crownes or garlandes. For euen at that tyme they vſed crownes or garlandes in weddinges. What (ſaith he) ſignifieth the crown or garland? Forſoth that the huſband and the wife ſhould declare, that euē to that tyme they had ben vanquiſhers of luſtes: if thou haſt ben an adulterer or whoremonger, howe weareſt thou a crown or garlād? Auguſtine in his .133. Epiſtle,Auguſtine. beyng deſired to make y^e mariage betwene a manchilde & a womāchild, I would do it (ſayth he,) but the mother of the child is not preſent, and thou knoweſt that to contract the mariage, her good will is neceſſary. In this place Auguſtine writeth more ſeuerely then the ciuill lawes. For they will not hauehave the childe to be in the power of his mother. Of Ambroſe I will ſpeake nothing nowe: I hauehave ſufficiently ſpoken of hym before. Wherfore ſeyng the lawe of God and the law of nature, the ciuill lawe and eoconomical lawe, the fathers and ſincere Canons do affirme, y^t the conſent of the parentes is neceſſary, and the examples of the faintes declare the ſame, what ſhould let but that we ſhould be of y^e ſame mind? Neither ought this to ſeeme griuous vntounto children: for it was for theyr commodity ſo appointed by God and by lawes. For young perſons in ſuch thinges, and ſpecially wemē, prouide very yll oftentymes for themſelues.It is mete the children ſhould require the conſent of their parentes. Wherefore it is written in y^e Code de ſponſalibus in the law ſi pater: When a father hath betrouthed his daughter, if he afterward dye, y^e gouerner or tutor cānot vndoo the couenant of the father, and a reaſon is added: bycauſe tutors ſometymes are wonne with money, and women thorough weakenes fall to their owne diſcommodity. The example alſo of Chriſt ought to moue vsus, whiche was geuen of his father a huſbande vntounto the Churche, and he alwaye ſayd that he did not his own will, but the will of his father, of whō he was ſent. Farther, how great a diſcorder ariſeth in y^e publique wealth of this deprauation and abuſe? how great a window is opened vntounto fylthy luſtes? He that can firſt hauehave carnall fellowſhip with y^e mayden in ſome places, hopeth to obteyne her to wife, yea euen againſt her parentes good wil.

To the reaſōs of the aduerſaryes.But now muſt we anſwere the reaſons whiche the contrary party alledge for themſelues. Firſt, as we before ſayd, they cry that in contractyng of matrimony, there ought to be full liberty. But I pray you what liberty? Of the fleſhe, or of the ſpirit? Vndoubtedly that liberty of the ſpirite is the greateſt, when we obey the cōmaundemētes of god,The chiefeſt liberty is to obey the commaundements of god who if he would hauehave vsus obedient vntounto our parētes in other thinges, why not alſo in contractyng of matrimony? Wherefore they breake the lawe of God, which obey not the parents alſo in this thing. Farther, if they will hauehave the liberty of contracting of matrimony to be ſo great, why doo they themſelues prohibite ſo many degrees of mariages, whiche God neuer prohibited? Once the Popes would not ſuffer matrimony to be cōtracted, euē vntounto the ſeuenth degree, but now they contayne within the fourth: moreouer why do they forbid mariages vntounto the miniſters of the Churche? Farther, why did God himſelf forbid matrimonies betwene perſons of contrary religion, if in mariage there ought to be ſo great a liberty as they fayne to be? But they adde: Children for feare of their parentes will ſaye that that matrimony pleaſeth them, whiche pleaſeth them not. But the ſonne is not compelled ſo to ſay: nothyng letteth but that he may anſwere, that that wife pleaſeth him not, and that ſuch a matrimony he can not abyde. And in deede without his conſent matrimony can be by no meanes contracted. In the digeſtes de ritu nuptiarū, in the lawe non cogitur, we rede y^t the ſonne cā not be cōpelled to mary a wyfe, & de ſponſalibus, in the lawe ſed ea, if y^e doughter hold her peace, ſhe ſeemeth to cōſent vntounto the father: & there are two cauſes aſcribed wherfore the doughter may reſiſte her father, if either y^e father offer her a wicked huſband, or a diſfigured huſbād. Otherwiſe, if there be none of theſe cauſes, it is required of her to louelove him whom the father hath choſē. If ſhe wil not aſſent, when the huſbād hath neither wicked maners, nor is miſhapen,The puniſhement of ingratitude. ſhe incurreth the crime of ingratitude: whiche is ſo great that the father may diſinherite her for it. And in y^e title de ritu nuptiarum, in the law ſi cogente patre. Although the ſonne hauehave aſſented for feare of the father, yet bicauſe he had rather aſſent then offend his father, ſuch a matrimony ought to be firme and ratified. I would adde vntounto the former cauſe the third, if the father offer a huſband whiche is of a contrary religion: and I would euer counſell the parentes to gratifie their children,What may bee done againſt to ſtreight parēts vnles they ſee them to obſtinate and vniuſt. But when the parentes deale to tyrānically with their children, & compell them to mary wiues whom they cā not abyde, the matter ought to be brought before the Magiſtrate, whoſe office is to heare the cauſe, and to delyuer the ſonne from iniury, if he be to cruelly oppreſſed. Then if the ſonne mary a wife by the authority of the Magiſtrate, yea agaynſt the will of the father, he can not ſeme vtterly to hauehave maried without his fathers cōſent.The Magiſtrate is the father of the coū trey. For the Magiſtrate is the father of the coūtrey. The ſame thing ſemeth to be decreed de ritu nuptiarū, in the lawe qui liberos. And methinketh the ſchoolemen hauehave not well ſayd, that the children of the houſeholde p. 217hauehave dominion ouer their owne body. For as much as they owe vntounto their parentes that they are. They ought not to be compelled to mariages agaynſt their wil, but that they ſhould mary without the conſent of the parentes, it can not be graunted thē. And when they ſo often obtrude vntounto vsus liberty,The doughters of Zalphead. & alledge y^e dominiō of their body, we lay againſt it y^e anſwer of god as touching y^e daughters of Zalphead, who ſayth of them: Let them hauehave heritage among their brethren, but let them mary in their own tribe. Theſe wemē are compelled to mary their nyeſt of kynne, neither had they that liberty whiche theſe men fayne. And the brother was ſometymes compelled to mary the wyfe of his brother beyng dead, neither could ſhe mary an other: therfore ſo great liberty is not neceſſary in mariages, as theſe men pretend. And by the ciuill lawe,It is permitted vntounto the parentes to ſell theyr children. ſo great is the power of the father ouer the ſonne, that he may ſell hym if he fall into greuous neceſſity. And leaſt that ſhould ſeeme barbarous vntounto any man, the ſame thyng is permitted by the lawe of God in Exodus the .21. chap, but yet adding certayne cautions, whiche I thinke not good here to repeate. Wherefore they did not rightly argue, when they ſayd, that matrimony is a kynde of ſeruitude, which the ſonne ought not to take vponupon him at the appointement of his father.

5And in that they ſaye, that the conſent of the parentes is required for the honeſty 3of matrimony, and not for neceſſity, it is friuolous and vayne. For what greater neceſſity can there bee, then that whiche the lawe and commaundementes of God bryng with them? Children are commaunded to honour father and mother. Alſo Paul the Apoſtle preſcribeth them to obey their parentes in all thinges. And the ſame thyng writeth he vntounto the Phillipians the .4. chapter. That whiche remayneth brethren: What ſoeuer thynges are true, whatſoeuer are honeſt, whatſoeuer iuſte, whatſoeuer pure, whatſoeuer profitable, whatſoeuer lucky, theſe thinges do ye. &c. By theſe woordes appeareth that the thynges whiche are honeſt, muſte not bee ſeparated from the commaundementes of God. Wherefore looke howe neceſſary it is to obey the commaundementes of God, ſo neceſſary is it not to mary without the conſent of the parentes. And that whiche they adde that the conſent of the parentes is in deede 4required, but yet if they will not conſent, the matrimony may be firme: That is nothyng elles then to deride the parentes. For what contumely is it, for the ſonne in ſuche ſorte to deſire the conſent of hys parentes, that thoughe he be agaynſt it and gayneſay it, yet notwithſtandyng will he abyde in hys purpoſe, and execute it? It were muche better not to deſire it, then to deſire it with that mynde. This alſo ſeemeth wonderfull vntounto me, that the maſter ſo peruerteth the woordes of Euariſtus: that when Euariſtus ſayeth that matrimonyes contracted without the conſent of the parents are whooredomes, and fornications, and not matrimony, he dare expounde that the matter is not ſo in deede, but bycauſe they ſo aſſemble rogether, as whooremongers and adulterers vſe to doo. But the ſentence of Euariſtus is manifeſt. They are not (ſayeth he) matrimonyes, and he addeth what in deede they are, namely fornications, adulteryes, and whooredomes. And he ſayeth not that they ſeeme to be theſe thynges, but that they are.

6There are other whiche obiecte vntounto vsus the booke of Geneſis, where it is wrytten that Eſau maried Chananitiſhe wyues, whiche his parentes tooke in very yll part, for he had maryed them contrary to their cōmaundement. And yet the Scripture calleth them wyues. Wherefore it ſeemeth that matrimony may be contracted euen agaynſt the parentes will. I graunt in deede that in the holy Scriptures they are called wiues. But yet for that cauſe, bycauſe he ſo coūted thē, & bycauſe the nations amōg whom he dwelled, counted thē for wyues. But hereby is not gathered, y^t the ſcriptures do confirme ſuch matrimony. The ſame forme of ſpeakyng vſed Paul in the firſte to the Corinthians the eyght chapter: Euen as there are many gods and many Lordes. He ſayeth that there are many gods, not y^e there are ſo in deede (for there is but one God,) but bycauſe the moſt part ſo beleued, and publique perſuaſiō thought y^t there was an infinite nūber of goddes. Therfore he ſayth many goddes, but to vsus that thinke rightly, there is but one God,The ſcripture ſo calleth thīgs as they are cō monly called of men. & one Lord Ieſus Chriſt. It is no vnaccuſtomed or ſtraunge thyng in the ſcriptures ſo to call thinges as men vſe cōmonly to ſpeake: yet in an other place, when they ſpeake properly, they call eueryevery thing by his owne name. But thou wilt ſay, we neuer rede that y^e children of Eſau were not legitimate. I anſwere, that Eſau had in dede a greate poſterity, but whether it were legitimate or otherwiſe the Scripture declareth not. Wherunto adde, that with thoſe nations among whome he dwelled they were counted legitimate. For they had not the worde of God, wherein it is commaunded that that ſhould not be doone: and they had wonderfully corrupted the lawe of nature.

7Other crye: What ſhall we thinke of our elders? what alſo of many whiche lyue nowe, and hauehave contracted matrimonyes without the conſent of their parentes? Shall we call them mariages or adulteryes? And ſhall we counte theyr children for legitimate or for baſtardes? I aunſwere, when ſuch mariages were had in thoſe darkenes before the new light of the Goſpell, thoſe men were not in dede excuſed from ſynne (for it was not lawfull for them to be ignoraunt of the law of God) but yet bycauſe they were done publikely, & the Magiſtrate permitting them, I am perſuaded that ſuch contractes are firme and ratified. If they obiect that in ſuch mariages the conſent of the parentes wanted, I aunſwere that it was there, & not there. For the Magiſtrates had made their ciuill lawes ſubiect vntounto the Canons, whiche vndoubtedly they ought not to hauehave done. And in this thing all mē agree. And for as much as the Magiſtrate hath authority ouer the people, if he conſent to any thing, there after a ſorte is the publique cōſent of the people. As at this day in aſſemblyes, when they aſſēble, that ſome ſumme of money ſhould be payd, although ſome priuate mā of the people do take it in euill part, yet bycauſe it is agreed vpō by the Magiſtrate, he ought to ſeme to hauehave cō ſented: So the father would not that the matrimony of his ſonne ſhould be firme without his cōſent, yet bycauſe he hath made his owne wil ſubiect vntounto the iudgement of the Magiſtrate, he ought to ſeme after a ſorte to hauehave conſented. But now the truth of the thyng beyng knowen, the Magiſtrates ought to reuoke the errour. Wherfore the matrimonyes whiche hauehave bene hitherto, that is in darknes contracted agaynſt the will of the parentes, ought to bee firme, and the children borne of them ought to be counted legitimate. But if the lawe ſhould afterwarde bee reuoked, then ſhould they not be matrimonyes, but onelyonly be preſumption, but in very deede fornications, whoredomes, and aduoutryes, as Euariſtus ryghtly iudgeth. But whyleſt the lawes whiche are nowe of force, are not abrogated: I doo not diſſolue the matrimonyes whiche are ſo contracted, neyther doo I ſaye that the children borne of thoſe mariages are baſtardes: but I declare what ſeemeth more agreable vntounto the woord of GOD, and vntounto honeſty. But Euariſtus myght iuſtly write ſo, bycauſe in hys tyme the Romane lawes were of force, whiche counted not ſuche coniunctions for matrimonyes. Farther, I adde that fathers are not to bee obeyed, when they let the mariages of their children, onelyonly for religion ſake, bycauſe in that caſe God is to be obeyed aboue all thynges, who is the chief father of all men.

7 He went downe I ſay, and talked with the woman, which pleaſed the eyes of Samſon.

8 And within a fewe dayes when he returned to receaue her, he went aſide to ſee the carkaſe of the Lyon. And beholde there was a ſwarme of bees, and hony in the body of the Lyon.

p. 2189 And he toke therof in his handes, and went eatyng, and came to his father & to his mother, and gaue vntounto thē, & they did eate: but he told not them that he had taken the hony out of the body of the Liō.

10 So his father went downe vntounto the woman, & Samſon made there a feaſt. For ſo vſed the yonge men to do.

11 And when they ſawe hym, they tooke 30. companions, and they were with him.

In this place the Lion is not called Cepher as he was before, but Ariah: bycauſe that difference whiche I hauehave before ſhewed is not alwayes obſerued. The matrimony of Samſon is celebrated: wherein the prouidence of God prepareth occaſion, whereby he ſhould doo ſome violence vntounto the Philiſtines. And that occaſion was, bycauſe as he returned he remembred the Lyon whiche he had ſlayne. He went a litle aſide, to looke vponupon the carkaſe of the Lyon. And he founde therein a ſwarme of bees, and a combe of hony. And this is ſuch a ſtraunge thyng as hath not bene heard of: for it is in no other place, that I wot of, eyther ſhewed or red, that bees hauehave made hony in the carkaſe of a Lion.Pliny. Virgil. Plutarche. Pliny and Virgil in his .4. booke of Georgiques teache that of dead bullockes or oxen doo come bees, as of a horſe Waſpes, and of an aſſe Hornets. Plutarche in the lyfe of Cleomenes ſaith, euē as of a horſe do engēder Waſpes, of an aſſe Hornets, of an oxe bees: ſo alſo of the carkaſe of a man, and eſpecially of the marow & humor which falleth vponupon the earth, are brought foorth ſerpentes. For that cauſe the elders wer wont to conſecrate ſerpentes vntounto noble men. But we neuer rede any ſuch thing of a Lion, wherfore this ought we to iudge, y^t this was done by y^e ſingular prouidence of God.Ambroſe. Ambroſe thinketh that the place where Samſon had caſt the Lion, was a pleaſaunt and fertile place, and the bees flyed thether for flowers, and made hoony in the carkaſe of the Lion. But I (as I ſaue ſayd) doo attribute all this vntounto the prouidence of God. Pliny in his .7. booke ſayth,Pliny. that bees vſe not to make hony, excepte it be in the hyue, or in a tree, or in caues vnderunder the earth, & he affirmeth y^e aboue al things they flye frō euill ſauors. Farther, he ſaith y^e hornets and waſpes doo eate dead carkaſes, but bees touche thē not. Ambroſe ſayth that Samſon turned aſide to y^e Lion, to take his ſkinne, that beyng clothed with it, he might come vntounto the feaſt as a great valiant man, as afterward did Hercules. But bycauſe he ſawe that that apparell was not very handſome for wedding apparell, he tooke rather thereout the hoony combes, of the which he myght geue part vntounto his parentes, and parte vntounto his wyfe.

They tooke thirty companions. Some thinke that theſe thirty companions were ioyned vntounto Samſon for to doo hym honour. But ſome of the Hebrewe interpreters ſuſpecte that the Philiſtines, when they perceaued that he was a ſtrong and valiant man, brought theſe men to be kepers for hym, leaſt thorough the ſhewe of mariage, he ſhould make ſome commotion.

12 Then Samſon ſayd vntounto them: I wil now put forth a ridle vntounto you: and if ye can declare it me within ſeuen dayes of the feaſt, I will geue you 30. ſheetes, and 30. chaunge of garmentes.

13 But if ye can not declare it me, then ſhal ye geue me .30. ſheetes, and .30, change of garmentes. And they aunſwered hym: put foorth thy ridle that we may heare it.

14 And he ſayde vntounto them: Out of the eater came meate, and out of the ſtronge came ſweetenes: and they coulde not in three dayes expounde the rydle.

The elegācy of y^e riddell conſiſteth in contraryes, for he which eateth, & he y^e geueth meate,What the ridle of Samſon ſignified. & he y^t is fierce, & he that is ſwere, are contraryes. Such a ridle was not onelyonly put forth to quicken the wittes, but alſo the holy ghoſt would by it ſignify things to come. At that time the Philiſtines ruled ouer the Iewes, & oppreſſed them with tyrāny, & after a ſort deuoured them. Therfore by the ridle is ſignified that at the length they ſhould be ouercome, & be eaten of the Iewes: & for as much as they were moſt fierce, they ſhould be at y^e laſt not hurtfull, but great cōmodity vntounto y^e Hebrues.Auguſtine. Auguſtine vponupon y^e .70. Pſalme referreth theſe things vntounto an Allegory of Chriſt & princes of the earth. For when y^e Goſpel begā firſt to be preached, princes ran vponupon Chriſtiās, like Lions, withal their might to deuoure them. But our ſunne, that is Chriſt, was preſent, & toke away the Liōs, whom yet he did not ſo deiect that they ſhould not be, but that for deuourers of the flocke, they ſhould be nooriſhers of the Church, and defenders of the Goſpel. This is a very elegant allegory, and the foundation therof, is the kylling of the Lion, wherby we firſt vnderſtād what ſhould happen in the people of y^e Iewes, & then what ſhould come to paſſe in Chriſt.Ambroſe. Why ridles were put forth in feaſtes. Ambroſe demaundeth the cauſe why Samſon put out this ridle, and he aunſwereth: bycauſe in feaſtes men are ſometymes wont when they hauehave well dronke, to be ſomewhat full of talke, & ſomewhat to intemperatly to rebuke others, which things turneth for the moſt part into braulyngs & chidinges. And to auoyde that, graue mē wer wont to put forth ridles or problemes, omitting dangerous talke, & turning their mind to the expoſition of the things put forth. Whoſe example Samſon followed, & ſet forth a reward for him, which ſhould expound his queſtion: as though the knowledge and ſharpenes of the minde ought to be rewarded, & contraryly puniſhmēt is inſtituted for ignoraūce & ſluggiſhenes. The Ethnikes alſo in the old tyme were wont ſo to do.A Fable of Sphing. Wherfore the Poets fable that Sphing was wont to ſet forth a reward, namely if a mā had abſolued his ridle, he ſhould hauehave ben let goo free. But if he had failed, he ſhould hauehave ben throwen hedlong downe a rocke. What y^e Poetes would by this fable ſignify, I will not at this preſent declare. This thing eueryevery man may eaſely vnderſtand, that the witte of mā is ſo compoſed by nature, that it is not eaſely ſtirred vp, but either by ſetting foorth rewarde, or daunger. Whiche alſo we may eaſely ſee in children. Farther, let vsus note that it is one thyng to put a mans money to haſard or chaunce, and an other thing to contend for wyt. But in this contention whiche Samſon inſtituted, there was no place for chaunce, but it was a certayne kinde of play, ciuily, honeſt, and laudable.

¶Of Playes.

ANd bycauſe we are fallen into mention of playe, I thinke it good ſomwhat to ſpeake therof.

Ambroſe.Some of the fathers ſeme to abhorre from all kynde of playes. Ambroſe in his 1. booke de officiis, chapter .23. Playes (ſayth he,) and paſtymes ſeme ſweete and and pleaſaunt, when as yet they are contrary to the rule of a Chriſtian. For it is not founde in the holy Scriptures,Chriſoſtome. howe they ought to be vſed. Chriſoſtome vponupon Mathewe the .6. Homelye, ſayeth that GOD inuented not playe, but the deuill. For the people ſat to eate and drinke, and roſe vp to play, in the honour of a moſt filthy idole. For when they had worſhipped the calfe and incurred idolatrye, they ſeemed to hauehave obtayned thys rewarde of the deuill, namely to play. Peraduenture Chriſoſtome alludeth to that which Plato wrote in Phedro, that Theut the demon of the Egyptians found out Numbers, Geometry, Aſtrology, Auguſtineletters, and dyſe. But Auguſtine in hys .2. booke de Muſica, ſayeth that it is a parte of a wyſeman to reuoke the mynde from earneſt matters: and that is chiefely done by playe. Wherefore it ſemeth to be lawfull. But howe ſo great p. 219an oblectation ryſeth of playe, it is not heard to vnderſtande. Ariſtotle in hys .2.Ariſtotle, booke of Rhethoriques putteth victory or hope of victorye among the cauſes of oblectation. But when we playe, either we obtayne the victory, or elles we are in ſome hope thereof. Wherefore they whiche defend playe,Play is a cauſe of defectation. doo determine with themſelues, that the mynde ought ſometymes to bee no les refreſhed, then the body: and as the body is renewed by reſt or quietnes,Why play ſeemeth to be lawfull. ſo they ſay the mynde is recreated by playe. By whiche meanes they thinke to proue that there muſte ſome place bee lefte for playes: addyng yet certayne cautions. Firſte, that there 1be no filthy and vnhoneſt woordes vſed in playes.Cautiōs to be added vntounto honeſt player. It is not ſeldome ſene that in playing both filthy and alſo blaſphemous wordes do happen. We muſt alſo take hede, that there be not vſed to muche lyghtnes, and diſſolution of grauity 2and comelynes. For oftentymes it commeth to paſſe, that men do ſo vtterly geue themſelues to playe, that afterward, they are able to do nothyng grauely. Farther, the circumſtances are diligently to be marked, of the perſon (I ſay) the 3place, and the tyme. It is certayn in deede that in the holy ſcriptures there is no rule or forme preſcribed cōcerning playes,The lawe of god entreateth nothynge of playes. although in thē are read many kinds of playes. In Geneſis the aungell wraſtled the whole night with Iacob. Sara ſaw Iſaac play with Iſmaell, which ſhe tooke in euill parte, not vndoubtedly bycauſe he played, but bycauſe he played together with the ſonne of a bondewoman. Dauid alſo daunced & played before the arke of the Lord. And the maydens ſang in their daunces, Saull hath ouercome in his thouſandes, & Dauid in his .x. thouſandes. And Chriſt complayned that the Iewes were like vntounto children playing in the ſtreetes and ſaying: We hauehave ſonge vntounto you, &c. And although of theſe thynges there be no certayne rules manifeſtly wrytten in the holy Scriptures, yet are they ſet foorth in the ciuill lawes.

But before I ſpeake of them, it ſhalbe good,A diſtinction of playes. to diſtribute playes into his formes and kindes. There are ſome which are vtterly referred vntounto chaunce, as he whiche caſteth moſt, or caſteth thys chaunce or that, carieth awaye the rewarde. There are other whereby the powers either of the body or minde are excerciſed.

Such playes as depend vpō chaunce & are vnderſtand by the name of diſeplay,Of dyſeplaye. Dyſeplaye is condemned by ciuile lawes. are both by the ciuil lawes & by the fathers condemned. In the digeſtes de aleatoribus the Pretor ſayth: If a diſeplayer be iniuried by his fellowe, I will not geue him iudgement. But if one ſteale or do violence to an other, I will in deede render right, althoughe they be vnworthy. And afterward: if a mā compell an other to playe, let hym be puniſhed, ſo that he be caſt either into the quarreys to digge ſtones, or els into the cōmon priſons. By theſe things it appeareth, y^t by y^e ciuill lawe to playe at dyſe was a thyng very odious. Cicero in .2. Phillip. agaynſt Anthonius: His houſe (ſayth he) is full of dyſeplayers and dronkardes. Farther, the lawes adde, if dyſeplayers lay any wagers among thēſelues, they are not firme. Howbeit it is permitted vntounto them of the houſehold to play among themſelues, for that whiche may afterward be eaten in a feaſt. But in the Code de religioſis ſumptibus funerū, it is more ſeuerely ordeyned of play, dyſe, & dyſeplayers. In y^e old time ſouldiers were permitted to play at diſe after their buſines done. But y^e Emperor complaineth that at y^t tyme al men played, & in trying of chaūces, waſted all their patrimony, & laſtly added blaſphemy agaynſt God. Wherefore he decreed, that it ſhould not be lawfull for any man to play, nor to loke vponupon hym that playeth: & he admoniſheth the Biſhops, diligently to loke that theſe things be obſerued. The ſame Iuſtinian the Emperor in his Authētiques, in the title de ſacroſanctis Epiſcopis, in the paragraphe Interdicimus doth prohibite by name, that no Biſhoppe, Prieſt, or Deacon, ſhould either playe themſelues, or looke vponupon them that playe. But if they ſhall doo otherwyſe, hee geueth commaundement to thruſt then into Monaſteryes for three yeares. Nowe let the Popes go and ſaye, it is not lawfull for Emperours to ordayne of Eccleſiaſticall matters. De exceſſu praelatorum, in the chapter Inter dilectos, bycauſe a certayne Chanon was found to be a diſe player, & had in play geuen hys money to vſury, to receaue for .x. peeces of money .xii. he was depoſed. Alſo de vita & honeſtate clericorum, chap. Clerici: Let them not play at diſe nor tables, neither let them be preſent at ſuch playes. The ſame thing is had in the diſtinctiōs .35. chap. 1. Either let them ceaſe to play, or els let them be condemned.

Agaynſte thoſe whiche defend diſeplay.But they whiche defend this kinde of playe are wont to ſay: What if we will ſo beſtow our money? Are we not Lordes of our own things? We do no wrong to our neyghbour, we take not away other mens goodes. Theſe thinges hauehave they continually in theyr mouth. But they ought to vnderſtande, that it is the dewty of the Magiſtrate, to ſee that eueryevery man vſe hys owne thinges well. Farther we muſt cōſider more deepely that God gaue vntounto theſe money, wherewith they might hauehave to nooriſhe their family, and to helpe the poore, and not to caſte them to chaūce, and put them to the ſlippernes of Fortune. Farther it behoueth and eſpecially Chriſtians to repreſent the image of God: who gouerneth and ruleth all thynges with reaſon. But ſo to conſume money, is not to be a Lord ouer his own things, but a tyranne. This alſo mayſt thou adde hereunto, if any thing be gotten by this meanes, the ſame both is, and alſo is called, filthy gayne.

Whether thinges loſt by dyſeplaye may be recouered.But for as muche as it is counted filthy gayne it may iuſtly be demaunded, whether thoſe thynges whiche be loſt by dyſeplaye, may iuſtly be demaunded agayne. I aunſwere, that if he whiche loſeth be not in his owne power, but vnderunder an other man, as are the children of the houſeholde and ſeruauntes, the lawes do geue recouery, and that euen to .50. yeares. But if they be their owne men, recocouery is not graunted, & the cauſe is aſſigned, bycauſe filthines is on either party. In whiche caſe the cauſe of the poſſeſſor is the better. In the digeſtes. In the title de condictione ob turpem cauſam in the lawe vbi autem, when filthynes is in either party, there is no iudgement geuen. What then ſhalbe done with the money? They ſay it muſt be beſtowed vponupon the poore, ſo that he which hath loſt, may hauehave hurte, and he which hath gayned, ſhall not hauehave the fruition of thyngs euill gotten. This is to be done when the poſſeſſion is tranſferred. Of the ſame mynde was Auguſtine in his Epiſtle .54.Auguſtine. to Macedonius. Where the poſſeſſion (ſayeth he) is tranſferred, let the money bee geuen vntounto the poore. But where it is not tranſferred, as if a man take awaye any thyng by thefte, and loſe it at diſe, let it be reſtored. Wherfore we muſt decree, that ſuch playes ought not to be ſuffred whiche are gouerned by chaunce and raſhenes, ſo that in them, goods and money are endaungered: bycauſe it longeth to the publique wealth, to ſee that thynges be ryghtly gouerned: and God geueth goodes, to be ſpent to good vſes. And bycauſe by it ſpryng oftentymes horrible blaſphemies, and robbyng of our friendes, and couetous deſire of other mens goodes is ſtirred vp, beſides the greate loſſe of tyme. Theſe thynges both the ciuill lawes and alſo the Eccleſiaſticall do ſee: but at thys day they are not regarded. For the Canonicall lawes are contemned of the Clergy, and the ciuill lawes are deſpiſed of the Princes. For there is no where eyther more often or more filthily playe vſed, then among princes, and Eccleſiaſtical men: whiche in deede were of good iudgement, when they wrote thoſe lawes: but they hauehave lyued and alſo do lyue moſt filthily.

What playes are permitted.But the other kynde of playe, whiche pertayneth to the excerſyng of the powers, either of the mind or of the body, is not vtterly forbidden. Iuſtinianus in the lawe before alledged, when he had taken awaye playes whiche depended of chaunce, ſubſtituted this other kynd of playes, as throwing a roūd balle into the ayre,Ariſtotle. handling of the ſpeare, running, & ſuch like. Yea & Ariſtotle in his Rhethoriques commēdeth theſe exerciſes of the body. And vndoubtedly for as much as a man hath nede of ſome refreſhyng and pleaſure to recreate him ſelfe w^tal, thoſe thinges y^t are honeſt, are mete to be graunted vntounto him. So at this day publique wealthes do ſometymes ſet forth rewardes vntounto ſuch as cā beſt throw weapons p. 220y^t they may hauehave their Citizens y^e better exerciſed. Howbeit it muſt be takē hede of, y^e the kindes of playes be not hurtful or pernicious, ſo that it be daungerous, leaſt in that playe, they which exerciſe thē ſelues, or which aſſemble to behold, be killed, or miſerably torne or lamed. And without doubt this kind of plaies is prohibited ad legem Aquiliam, in the law Nam ludus, and in the decretals de torneamentis. Thoſe thinges which of their own nature are not euil, but are euil bycauſe of thoſe thinges which often tymes follow, ought to be prohibited. In the old time rewardes were ſet foorth vntounto Syngers, Orators, Poetes, Readers, which are not vniuerſally to be diſſalowed, if they be done iuſtly or moderatly. Afterward were added ſtage plaies, wherof I wil not ſpeake in this place. Daū ſes alſo were added, of which we wyl ſpeake in this booke in his due place. But men could not be content with theſe plaies: bicauſe alſo their mindes, which for ſundry cauſes cannot exerciſe the powers of the body, are to be recreated wyth ſome pleaſure: therfore they hauehave founde out an other kinde of play, namely the play of Cheſſemen, cōmonly called Cheſſe: neither is this kinde of play thought woorthy to be condemned.

Farther, there is a certaine other maner of playing,Tables. which leaneth partly to chaunce, and partly to induſtry, as is playing at Tables, and ſuche lyke, where in deede they caſt by chaunce, but the caſtes are gouerned by induſtry,Plato. wherfore Plato affirmed that the life of men, is like vntounto the play at Tables. For euen as in tableplay, ſo alſo in the life of mā, if any thing go not very wel,Terence. the ſame muſt by arte be corrected. To which ſentence Terence alſo in Adelphis alludeth: and vndoubtedly theſe kindes of plaies ſeeme ſuche, that ſometime they may be permitted, ſo that they bring no hurt, refreſh the powers, and be ioyned with honeſty, and that that time which ſhould be ſpent vponupon better thinges, be not beſtowed vponupon them.

But what ſhal we anſwer vntounto Ambroſe? This vndoubtedly, that that place De officiis yertaineth not to playes, for as muche as there he entreateth of pleaſant talkes, tauntes, and ſkoffes, eſpeciallye ſuch as are ioyned with ſcurrility. But vponupon the .118. Pſalme (vponupon theſe woordes: Turne away mine eyes that I ſee not vanity) he calleth ſtage playes vanitye,Auguſtine. Lactantiu…. as doth Auguſtine alſo together with Lactantius, Ierome and other Fathers. For they had much filthines, & wer at the beginning inſtituted to the honour of Idoles,Ierome. Why ſtage playes bee condemned of the Fathers. and therefore they wer odious vntounto the Fathers & Chriſtians. But the reaſon which Ambroſe firſt alledged was, bicauſe there is nothing found in the holy ſcriptures how theſe things ought to be vſed. To that we wil anſwer, that they are found in the holye ſcriptures generallye: whither ye eate, or whither ye drinke, or whither ye doo anye thing els, doo al thinges to the glory of God. Wherfore the body and the minde are ſo ſometimes to be refreſhed with plaies, that we may afterward be prompt to grauer matters. Farther, there is nothing found peculiarly in the holy ſcriptures touching Bakers, Cookes, nor Shipmen, and yet neuertheles their exerciſes are not vtterly to be excluded.

Chriſoſtome ſaid that the Deuil found out play, and alledged this:Chriſoſtom…. The people ſat downe to eate and to drinke, & they roſe vp to play. If a man looke more narowly vponupon that place of this father, hee ſhall ſee that hee ſpake of thoſe men which would not repent, but were woont to ſay: I woulde to God I might neuer weepe, but might alwaies play and laugh. To whom, he ſayth, Chriſt preached: Bleſſed are they which mourne. And foraſmuche as we ſo often ſinne, and doo ſo grieuouſly offend God, how ſhould we hauehave leaſure to play? He alſo condemneth thoſe playes whereby we are made ſluggiſh & vnapt to good workes. We doo not in play and laughing (ſayth he) imitate Chriſte or the Apoſtles: for we neuer reade that they either played or laughed. How beit he addeth a moderation, for as muche as he addeth, I doo not vniuerſaly take away al laughter, but the exceſſiue and immoderate laughter. Laſtly he turneth him ſelfe to ſtage playes, and ſaith that they were inuented by the Deuill: for they containe the wicked actes and whooredomes of the Gods, whereby the conſciences of godly men are greuouſly wounded, and wicked luſtes are many waies ſtirred vp. And in that he ſaith that theſe thinges were inuented by the Deuil, he ſpeaketh nothing contrary to the truth: bicauſe (as I hauehave admoniſhed) they were inſtituted in the honour of falſe Gods. Yea and this thing he addeth alſo, that the Deuyll builded ſtages in Cities.

But nowe to conclude, me thinketh that thoſe kindes of playes which ſerue to renewe ſtrengthes in men, are not vtterly to be forbidden. Neither ought we lightly to be offended, if we ſe a man play at Cheſſe, with which play the powers of the body are nothing holpen, but onelye the induſtrye of the minde exerciſed. For if through age ſtrength faile, ſo that they cannot exerciſe them ſelues by any other meanes, or that their body be but weake, why ſhoulde they not be permitted, moderately to delight them ſelues with this kinde of play? Neither alſo is he ſtraightway to be condemned, which being ſicke or weake recreateth himſelfe with that kynde of playe, which dependeth of Fortune or chaunce, ſo that there in be no daunger of loſſe of money.To what entēt the lawes reſtrayned or prohibited playes. For we muſt chieflye regarde to what entent the lawes forbad that. It was vndoubtedly that a man ſhould not waſte his goods prodigally, and therfore it was prouided by the law that a man ſhould not haſard aboue a ſhilling: as it is had in the Code, in the place before alledged. This was the meaning of the law, that money ſhould not be yll conſumed.

But ſome ſay they delight not in play, except they play for money. But I wil demaund of them to what vſe they entend to beſtow that mony? Peraduenture they wil ſay vponupon a feaſt. Why not rather vponupon the poore? But I ſaye it is much better and ſafer not to play for any money. For although it maye bee that thou thy ſelfe art not touched with couetouſnes, the other yet with whom thou playeſt, is peraduenture touched: Let the occaſions vntounto euyll be taken awaye, which otherwiſe are very manye which moue vntounto euyll. And if there were nothing els to feare vsus away from playes, let vsus for Gods ſake wayghe this, howe greate the penury of time is. The law of God requireth ſo manye duties, that not our whole lyfe is able to performe them: and yet ſhall wee beſtowe time in playes? We are otherwiſe ſufficientlye ſicke with couetouſnes of money, wyth ambicion to ouercome and excell other: why do we ſtyrre vp theſe diſeaſes with playes? But thou wilt ſay: Theſe thinges are neuer ſtirred vp in me. But now thou muſt remember that they maye eaſelye be ſtirred vp. And we muſt ſee not onelyonly to our ſelues, but that we bring not other alſo vntounto y^e ſame diſeaſe. Theſe thinges are ſpoken of the honeſt kindes of playes. If ſo be there be anye whyche doo play, being entiſed with couetouſnes, let thoſe men knowe that they rather like euil marchauntes trafficke,Male mercari then playe. For they ſeeke no other thing but filthy gaine. Neither ſeeke they pleaſure, which in honeſt playes is the chiefeſt, but they ſeeke their owne thinges, and that by filthye meanes. And when they which delight immoderatly in playes, doo ſay: There muſt be ſome pleaſure in the life, whereby we maye be recreated: Their requeſt is to be graunted, but in the meane time they muſt bee admoniſhed, that there are other pleaſures more honeſt. Paul to the Epheſians the .v. chap. ſaith: Speake vntounto your ſelues in Pſalmes,Tertulian. Himnes, and ſpiritual ſonges, ſinging and making mery in your hartes. And the ſame thing writeth he vntounto the Coloſsians the third chap. Tertulian in Apologetico ſayth that Chriſtians vſed to aſſemble together to their moderate ſhorte ſuppers, and when they wer refreſhed with meate, they ſang deuine praiſes, or recited ſomthing out of the holye ſcriptures, prouoking one an other by them. And by this meanes they returned ſober home.

Other honeſt pleaſures beſides playes.There are alſo problemes, wherwith the wits may be exerciſed and refreſhed: which problemes if they ſeme to hard, there are hiſtories, which may wyth leſſer labour be learned. Why are not men hyred to reade them vntounto them? There is p. 221no hiſtory ſo ſclender, which is not very much profitable for ſome part of mans life. There are alſo hiſtories of plants, of herbes, and of ſtones. There are lykewiſe communications of godlye men one with an other, which are ſweete and pleaſant, wherewith mindes are refreſhed, and therewithal edefied. I do not (as I hauehave ſaid) vtterly take away playes: but I prefer theſe thinges, as much more honeſt and profitable. But now let vsus returne vntounto the play of Samſon, whych though it was honeſt and liberal, yet had it a deadly ende. And if this playe had ſuch yl ſucceſſe, what is to be hoped of thoſe which are prohibited by the lawes? They which made thoſe lawes, wer wiſe men in gouerning the publike welth, who ſeing their faith in other thinges is to be allowed, why is it not alſo to be allowed in thys thing?

And the young men could not interpreate. The feaſt indured ſeauen dayes, and when Samſon had put foorth his riddle the firſt day, they coulde doo nothing in three dayes: wherefore when wyt failed them, they turned themſelues to craftines and euyll artes.

15 And when the ſeuenth day drew neare, they ſayde vntounto Samſons wife: Entiſe thine huſband, that he may declare vsus the riddle, leaſt we burne thee and thy fathers houſe with fire. Haſt thou called vsus that he ſhould poſſeſſe vsus? Is it not ſo?

16 And Samſons wife wept before hym, and ſayd: Surelye thou hateſt me, and loueſt me not: for thou haſt put foorth a ryddle vntounto the chyldren of my people, and haſt not tolde it me. And he ſayd vntounto her: Beholde, I hauehave not tolde it my father, nor my mother, and ſhall I tell it thee?

17 Then Samſons wyfe wepte before hym ſeauen dayes, whyle theyr feaſt laſted, and when the ſeuenth daye came, he tolde her, bycauſe ſhe was importunate vponupon hym. And ſhee tolde the ryddle to the chyldren of her people.

18 And the men of the City ſayd vntounto him the ſeuenth daye, before the Sunne went downe: What is ſweter then hoony, and what is ſtronger then a Lyon? Then he ſayd vntounto them: if ye had not plowed with my Heifer, ye had not found out my ryddle.

19 And the ſpirite of the Lord came vponupon hym, and he went down to Aſcalon. And he ſmote of them .xxx. men, and taking away theyr vpper garmentes, gaue chaunge of garmentes vntounto thoſe whyche expounded the ryddle. And hys wrath was kindled, and he went vp to hys fathers houſe.

20 Then Samſons wyfe was geuen to hys companion, whom he had aſſociated vntounto hymſelfe.

The young men come vntounto Samſons wife, deſire her to intreate her huſband, and by al meanes to enquire of him what his propoſicion ſignified. They adde moreouer threatninges, and thoſe horrible, namely that otherwiſe they would burne her and her fathers houſe. This is the nature of peruers men, when they can not ouercome by ſtrength and induſtry, they flee to deceites. This maye be ſene in theſe young men: rather then they would ſuffer them ſelues to be conquered or ouercome, they go about fraude and ſnares. But chiefly they go vntounto hys wife, that (both bicauſe ſhe was a woman, which might eaſelye be wonne, & bicauſe ſhe was deare & welbeloued of her huſband) they myght vſe her labour to wreſt and wring out the ſecrete of her huſbande. They make her therefore the betrayer, and that which is moſt grieuous, of her own huſband. This is often times the ende of playes. The thing for which they contended, was of no great value. For eueryevery one of them were in daunger onelyonly of the loſſe of one garment and ſheete a peece: & yet they ſay: Haſt thou called vsus, that he ſhould poſſeſſe vsus? As though they ſhould loſe al that euer they had. Theſe thinges rightlye agree with thoſe which do play to that end, to depriue other men of their goods. They which hauehave loſt, may after this maner complain of the winner: Thou haſt with this pretence prouoked me to plai, to rob me, & not to take any pleaſure by play. The woman in the meane time (as Ambroſe ſaith) wept, and complained vntounto her huſband,Ambroſe. that he loued her not, neither eſteemed her. Thou hateſt me (ſayth ſhe) for as much as thou wylt not declare vntounto me thy ſecretes. But Samſon aunſwereth wiſely. Yea, but I hauehave not ſhewed it vntounto my parētes, and thinkeſt thou that I louelove them not? What cauſe is there that thou ſhouldeſt complaine? There are in deede many good and faithful women, but Samſon had not yet had anye trial of his wife.It is not expedient alwayes to cōmunicate ſecrete coūſels vntounto wyues. Plutarch. And ſeing ther are many euil and babling women, which blab out thinges of great importance, to their huſbandes great dammage, therefore wiſe men commit not many thinges to their wiues ſecrete keeping: for ther are many thinges that are not expedient for them to know. And babling is a vyce in a maner proper vntounto women. Plutarche telleth of this thing an elegant hyſtory of Papirius Pretextatus, which nowe is ſufficient onelye to ſhewe. Many, though they be ſtrong in body, and excel in ſtrength, yet are they weake in hart. Samſon had ouercome a Lyon, but yet at the laſt hee coulde not ouercome the teares of hys wyfe. As long as his wife ſhewed her ſelfe ſad and heauye vntounto him, Samſon could not beare it. The holye ghoſt woulde hauehave theſe thinges ſet foorth in the holy ſcriptures, whereby we might ſee the nature and corrupcion of our fleſhe.

The ſeauenth day before the ſunne went downe. The end of the daye is the ſun ſet. Ambroſe.All they of the Eaſt did meaſure the ende of the day by the going downe of the ſunne, which by thys place we may gather, and by many other. They expounded the ryddle after this maner: VVhat is ſweeter then hoony, what is ſtronger then a Lyon? Ambroſe ſayth that Samſon, when hee heard theſe thinges, ſtrayghtwaye added: what is more vnfaythfull then a woman? This aſſuredlye which is added in the text, is not much vnlike: Except ye had plowed wyth my Heyfer. To plowe is to dyg, to turne, and to ſearche the earth. So they ſearched out the mayden, that by her they might come to the counſell of her huſbande. This vndoubtedlye is an eaſye interpretacion.Leui ben Gerſon. For that is not ſufficient whych Leui ben Gerſon bringeth, that thoſe young men committed aduoutry with the mayden, and by that abuſe vnderſtoode the ryddle of Samſon. For if this thing had happened, Samſon woulde not hauehave retayned her in matrimony.

When they had abſolued the riddle, nothing remained but y^t Samſon ſhould pay vntounto them the wager. And that price would he pay vntounto the Philiſtines, of the goods and riches of other Philiſtines. The miſerable woman feared, that if ſhe had not ſhewed vntounto the young men the ſecrete of her huſband, ſhe ſhould with all her famely hauehave bene burnt. But by thys meanes ſhe did in very deede get vntounto her ſelfe burning. For as wee ſhall heare, when Samſon had inferred grieuous euyls vntounto the Philiſtianes, they not ſuffring the iniuries, aſſembled a power, and burnt the houſe of hys wyues father. So the mayden fell into the pyt which ſhe had made.

And hys wrath was kyndled, namelye againſt his wyfe. But why did Samſon require ſecretnes of her, which he himſelf could not keepe? He ought to hauehave kept ſcilence, and not hauehave reuealed vntounto her the ſecrete, if he woulde hauehave had hys ſecretes kept cloſe. Farther, as touching the murther of the Philiſtians, yf we thynke of Samſon, as of ſome priuate man, hee can by no meanes be excuſed. For it is lawfull for no priuate manne to ſpoyle and kyll others, to paye hys owne debtes wythall. But bycauſe (as the hyſtorye teacheth) he was p. 222ſtirred vp to doo this by the impulſion of the holy ghoſt, therfore ought he not to be accuſed. For it is written: And when the ſpirite of the Lord came vponupon hym, he went downe to Aſcalon. &c. Therefore we wil not reproue Samſon, but yet we wil not draw his act into an example. But this let vsus imitate, to ſuffer our ſelues to be the inſtrumentes of the ſpirite of God, & let vsus with a valiaunt and bold minde follow him being our guide. For although Samſon ſhould fyght at one time againſt .xxx. men, yet bicauſe he was driuen by the ſpirite of God, hee was nothing afearde. He tooke away the ſpoyles. Celiphoth, that is, their vppermoſt & chaungeable garmentes, which he had taken away from them which he had ſlaine. But ther is mencion made that he payd onelyonly Celiphoth: neither is there any thing ſpoken of the linnen ſheetes, which yet ought by the bargain to be payde. The Hebrues thinke that here is vſed the figure Synechdoche, that by part is vnderſtād the whole. Dauid Kimhi ſaith, he would not pay the whole, bicauſe they came to the knowledge of the riddle by euil artes, but yet that they ſhould not altogether complaine of his faith, he gaue them part.

There ariſeth a doubt, bicauſe Samſon was a Nazarite, & by his profeſſion it was not lawful for him to drinke wine, nor to cut his heare,How it was lawful for Sā ſon to handle dead Carkaſes being a Nazarite. nor to touche any dead corps. But he muſt nedes touch their bodies, whom when he had ſlaine he ſtripped out of their clothes. Ther are diuers & ſundry anſwers brought. Some ſay he was a Nazarite, but not as touching this third condicion. For the Angell onelye admoniſhed his Parentes that he ſhoulde drinke no wyne, nor pole hys head: but commaunded nothing for touching of dead bodies. But other ſay that he did in deede kil the Philiſtians, but yet he ſtripped of their garmēts, while they were yet breathing and on lyue. And there are ſome which thinke that hee cauſed that one or twoo of them which wer left a lyue, ſhould ſtrippe the other, and ſhould go free for their labour. But theſe ſeeme mere faininges. The difficultye may be diſpatched by one woord: a Nazarite was bound by religion, not of hys owne accorde to touche dead bodies. But this man was moued by the ſpirite of God: neither did he theſe thinges of his own wyl. Wherefore the commaundement of the religion of a Nazarite ought in this ſteede to geue place vntounto the holy ghoſt. I am not ignorant how men doo eaſely maruaile, that the holye ghoſt would mingle it ſelfe with playes and trifles of yong men. For that can ſcarcely ſeeme to be agreable vntounto the maieſty of God. Let humane reaſon meruayle at theſe thinges, as much as it liſt:The prouidēce of God vſeth things, though they bee neuer ſo lyght. yet is it nothing contrary vntounto the maieſtye of God, if it mingle it ſelf with thinges neuer ſo light. For hereby the prouidēce of God appeareth more bright, when men vnderſtande that it alſo conuerteth thinges moſt baſe and moſt light, vntounto the glory of the name of God. For, for a man with apt and meete inſtruments, to bring any thing to paſſe, it is no great matter: but with thinges vnapt and deformed, to fabricate any excellent thyng, this ſeemeth to pertaine to a cunning woorkeman. Theſe thinges ſeme in deede to be light, but what is more light then dreames? whiche yet God vſeth to the glory of his name, as the hiſtory of Pharao and Nabuchad-Nezar doo manifeſtly declare. But what doo I ſpeake of Kinges? God would by dreames exalt Ioſeph being a priſoner and poore man, vntounto a kingdome. So woulde he hauehave the inheritaunce of Eſau turned vntounto Iacob, in a maner by a play. And by fraud the bleſſing was wreſted by Iacob from Iſaac, couering his handes & necke with Goates ſkyns. Yea and alſo the ſpirit of God mingleth it ſelf ſomtimes with the plaies and verſes of Poetes, when as they (how ſoeuer they ſeeme to play) do yet ſometimes write true, profitable and graue thinges. And that thoſe thinges are of God, no man ought to doubt. Let this be had for certaine, that all thynges doo obey vntounto God, dreames, playes, light thinges, graue thinges, and noble. He is the ruler and gouernour of al thinges, wherefore no man ought to bee offended when hee heareth theſe thinges. God ſeemeth more and more to increaſe the ſtrength of Samſon, for before being vnarmed, he fought with a Lyon: which aſſuredly was a great thing. But this is much greater, to fight at one time wyth xxx. men. God would ſo exerciſe him, that he ſhould geue ouer him ſelfe wholye to the counſell of the ſpirite.

Samſō ought not ſo lyghtlye to hauehave gon frō hys wyfe.Samſon being angrye with his wife, bicauſe ſhe had vttered the riddle vntounto the young men, departed from her: which his fact ought not to bee allowed. For he oughte not ſo lightlye to hauehave ſeperate himſelfe from his wife. It was his part to correcte her, and if neede had beene, to chaſten her. Neyther had thys departure good ſucceſſe. For when he was gone, the father gaue his daughter vntounto an other huſband, namely to the fellow of Samſon, and paranimphe, whyche had ioyned himſelfe a companion vntounto him in the mariage. The mayden ſawe ſhe had grieuouſly offended her huſband, wherfore ſhe fearing his fiercenes, deſireth her father to prouide her an other huſband: For it is not credible (as Ambroſe ſaith) that theſe thinges were done w^tout the good wil of the maiden.Ambroſe. But diuorſement ſhould not be made ſo raſhly, and for ſo light a cauſe. Chriſte hath made one cauſe onelyonly of diuorcement, namely aduoutry. Paul addeth the difference of religion: although he wyll not hauehave the faithfull to depart, if the vnbeleuing party wil dwel together. Neither permitted he ſecond mariages, bicauſe man and wife agree not in religion, but bicauſe the one wil not abide wyth the other.Ther was here no cauſe of iuſt diuorcement. In Samſons cauſe there is neither of theſe. There was no aduoutrye, neyther did the mayden ſay ſhe would not dwell with her huſband: neither did Samſon repudiate his wife, although he then departed from her. For afterwarde he returned vntounto her, as we ſhal heare. And although he ſo departed, that the wyfe knewe not where he was become, yet ought ſhe not ſtraight way to marye an other. For the ciuill lawes, when any ſuche thing happeneth, doo appoynt her to tary fyue yeares, as it is had in the Digeſtes De diuortiis, in the law Vxor. And in the Authentikes De Nuptiis, in the Paragraphe Sed etiam. The Canon lawes in the Decretals would hauehave amended theſe thinges, and decreed that it ſhould not bee lawfull to marye againe before ſome certaine woorde were broughte of the death of the firſt huſbande or wyfe. But with what godlynes and wyſdome they did that, I wyll not at this tyme declare.

It is certaine that in this place was iniuſtice done for the wife to mary an other, being not ignoraunt that her huſbande was yet on lyue. But the Father excuſeth the act, ſaying: I thought thou haddeſt hated my daughter. But why ſhould he hauehave ſuffered hymſelfe to be perſwaded after this ſorte? It was conuenient that he ſhoulde before hauehave knowen Samſons mynde,Ioſephus. and taryed for a booke of deuorcement. Although I ſee that Ioſephus is of this opinion, that hee thinketh Samſon dyd repudiate his wyfe. But that is not very lykely, when as he afterwarde deſcended, to take his wife againe vntounto him. Neyther ſhould the Philiſtians iuſtly hauehave burned that mā with his famely.Ambroſe. Yea and Ambroſe alſo denyeth that there was any deuorcement. This is in a maner the fruite of thoſe that are ioyned together in an vnequall mariage. We reade the lyke thing in the fyrſt booke of Samuel, the .xxv. chapter. Dauid had maryed Michol the daughter of Saul: and when Dauid fled, her Father gaue her vntounto an other huſbande, when as the firſt huſbande had not yet repudiated her, but afterwarde Dauid demaunded her agayne. In the meane tyme let vsus that are Chriſtians, determine thys with our ſelues, that it is not lawfull to diſſolue matrimonies for lyghte cauſes. Paule ſaythe: If the wooman depart, let her remayne vnmaryed, or let her be reconciled vntounto her huſbande.Chriſoſtome. Which aſſuredlye hee ment not of aduoutry: for he woulde not amende the woordes of Chriſt, but as Chriſoſtome ſayth, he vnderſtoode theſe thynges of lyghter offences, for as muche as of them ſome reconſiliacion may be hoped for: whych is vtterly cut of, if ſhe be maryed to an other.