CHAP. XII. The eighth commandment; Thou shalt not steal. And first of theft, sacrilege, and the stealing away of men's s
CHAP. XII. The eighth commandment; Thou shalt not steal. And first of theft, sacrilege, and the stealing away of men's servants and children.
A s touching theft; it is theft, when we withhold that, which is another man's, against the will of the owner; or else, when we by injury draw unto us other men's goods; or when we distribute not that which is our own, when need requireth. And there be many other kinds of thefts. But in the table of the ten commandments, the chief purpose is only to set forth a brief sum; and that after the plainer and homelier sort, in the which we may understand all the parts thereof. The head and sum of all theft, is covetousness. Even as in the unhonester sort of pleasures, only adultery is expressed, under which are comprehended all kinds of uncleanness: so under the name of idolatry, all kind of false worshipping is forbidden; whereas that only is expressed, which is most gross. For a strange god is forbidden us; so likewise are graven images, and sundry forms. Wherefore, when any of the ten commandments of God is set down unto us, it is our part to consider well, what things be comprehended under that sin. Further, the root must be sought out, and there against we must strive with all the might we have. Covetousness or theft hereof springeth, that we distrust
God, and are always afraid, least we should want anything. But adultery, and all uncleanness of the flesh, springeth from the desire of voluptuous pleasures: as Christ expressed, when he said; If a man look upon a woman, to lust after her, he hath already committed adultery in his heart. And against this concupiscence we ought to wrestle.
As touching murder, Christ hath likewise admonished us, that we should take clean away anger, as the root thereof. Sacrilege also is to catch, and rashly usurp to a man's self, holy things, which be dedicated unto God, or due unto him, either in respect of a vow, or a separation. The Jews were commanded in the law, not to spare idols: for they ought to have overthrown and destroyed them all. But they, being drawn by covetousness, reserved them unto themselves, and turned them to their own commodities.
So sinned Achan, and also Saul, when he had overcome Amalech.
Contrarywise, Moses gave an excellent example of courage, when he not only brake the golden calf; but also did beat it into powder, and threw it into the river. But if the relics of the idol had remained still, peradventure the Israelites, as they were mad upon them, would have worshipped them.
Undoubtedly the Common-wealth, and our magistrates, may take away those things, which are superstitious, and convert the prices of them to good and godly uses: yet private men may not do so. But the Hebrews were generally forbidden, that they should not keep such things; especially such as they had cursed.
2. Theft was not a crime of death: but if there were found any stolen thing in the hand of the robber, the thing stolen was restored. Howbeit, if he had either slain it, or sold it; he restored four oxen for one, and five sheep for one. But David made it death; He deserveth death (saith he,) and willeth, that there should be restored eight-fold: if we follow the rules of grammar.
For Arbathaim is the dual number: albeit the Chaldean interpreter, and some of the Hebrews take it for four-fold. What shall we answer hereunto? We answer two manner of ways. The first is, that the law ought to be kept after the ordinary and equal manner; but it lay in the Judges hands to increase or diminish the punishments, according to the nature of the circumstances.
What were the circumstances, for the which David augmented the punishment? He that stole, was a rich man; Further, he stole from one that was poor: which also doth aggravate the cause. To take somewhat, where great store is, is not so great a matter. Besides, he took from him that one, which of all other he held most dear unto him. Wherefore did he so? To give good entertainment to his ghost, who (perhaps was an ill man) and to make good cheer with him. Wherefore it must not seem any marvel, if David augmented the punishment. Yea but thou sayest, that this is to alter the law of God, whereof God said; Neither add thou unto it, neither take thou from it. They say: there be no words added, the law remaineth perfect; but forsomuch as the law-maker cannot express all cases, it cometh to pass, that it is put to the discretion of judges, either to aggravate, or to diminish the sentence. Notwithstanding, that is a great matter, when the sentence of the judge is so aggravated, as it maketh that to be death, which is no crime of death. He might have said; If it be not enough to restore home four, or eight-fold, let him pay ten, twenty, &c.
Another answer is, that they say; This manner of David's speaking, is not to be taken, as though he would have the party to be punished with death: but for the more vehement expressing of his mind, he used an excessive speech, as though he should have said; He might seem to be guilty of death: and not that he would have him to be put to death. When a judge heareth of any grievous crime, he saith, that such a one deserveth a thousand deaths;
when as only one death can be laid upon him by the law. This saying serveth to exaggerate the crime, and maketh not the words false: for all men know, what the meaning thereof is. This I speak the rather, because if we say, that in the sacrament of the Eucharist there is a figure; they say that we make the proposition, This is my body, to be false. But a figure doth not make the words false. So true is the figure which David here useth, as he bindeth it with an oath. Either of these answers is probable. I see that in that place, the holy Ghost used the tongue of David unproperly, according to the common proverb; A straying tongue telleth truth. He was the child of death, for they were capital faults which he had committed: and he should restore eight-fold, that is, he should pay much.
Truly, it seemeth very hard to punish theft with death. Nevertheless we must consider, that in that law of Exodus, this was ordained; that if a thief had come armed in the night, with intent to steal anything away, it should be lawful to kill him, and that without danger. In this case, when it is said, that the rich man doth take away from the poor man, his one only lamb; there seemeth to be a violence used, and not a fraud. It is no marvel therefore, if the punishment be augmented, and he judged worthy of death.
And as for the restoring of four fold, we have not only a law, but also the example of Zachaeus, in the 19th of Luke; If I have taken ought from any man by deceit (he saith to Christ) I restore him four fold. He saith not, I restore him double; but to show his duty the more, he chose to himself the straighter punishment. Again, there is a place in the sixth of the Proverbs, where Solomon saith, that A thief which is taken, shall restore seven-fold.
In which place it may be gathered (as it seemeth) that it was in the power of judges, to increase the punishment: for at this time thieves did restore seven-fold.
Some answer, that it was not there meant of any precise number, in the restitution of things taken away; but that a thief should be compelled to make a perfect restitution. In that place he compareth the sin of theft and adultery together, and would show and declare adultery to be the greater. If a thief have no other intent, but to satisfy hunger, it redoundeth not to his shame. If he be taken, he is compelled to yield again that which he hath taken away. If he be taken in adultery, he is punished with death. Touching the restitution of four-fold, it may seem that David was punished; not only to the proportion of four-fold, but of above eight-fold. For his ten concubines were defiled by Absalom. And although himself was not slain, yet was he reserved to great afflictions. For four of his sons were consumed: first, he whom he had by Bethsaba, then Amnon, afterward Absalom, lastly
Adonias.
3. The crime of stealing away of servants, or children, and selling of them, was by the civil law punished with death: as it is in the 48th book of the Digests, and in Deuteronomy the 24th chapter. The punishment which God appointed for the same, doth yet declare the grievousness of the crime. For this fault the Hebrews confess, that they were many years together vexed by Pharaoh in Egypt. Assuredly, the selling of Christ drove Judas to hang himself, and in the end wrought confusion, both to those that bought him, and to the whole kingdom. In the book Zahor (wherein be prayers, which the Jews repeat in the day of Purification, when they fast for the satisfaction of their sins) there is mention made of ten Rabbins of great name, the which were slain by Caesar Adrianus. For Caesar demanded of them, what punishment their law took of such, as should be found guilty of stealing free men away, and selling them? Who wisely answered out of Deuteronomy,
24:7, that they were worthy of death. Whereupon the Emperor put them to
death, laying to their charge, that they were guilty of this crime. But what free man it was that he charged them to have sold, it is not there expressed.
Yet in their Talmud, to the end to slander Christ, when they make a declaration of this fact, they say it was Joseph. And least they should seem to speak against all reason or likelihood; that after so many ages, these men should be punished for a wickedness so long before committed, they speak more absurdly, that souls remove from one to another; and therefore, that the souls of the ten brethren of Joseph did remove into these ten Rabbins, and that for this cause they were punished after such a manner.
Of well doing, and Hospitality.
4. There is a notable place in the first to the Corinthians, the 16th chapter; wherein we be taught beneficence and liberality. 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 been no need to exhort the faithful to distribute alms unto the poor: for everyone might take from whom he would. But forsomuch as the holy scriptures commend alms unto us; they show plainly, that everyone is a possessor of his own goods: although he be bound to communicate with his needy neighbor, of the fruit and profit which cometh of the same. We see also in the same place, that the church of Corinth resisted not Paul, in saying; What tellest thou us of the Jerusalemites? Have not we poor people of our own with us, whom we ought to find and relieve? Suffer us to distribute our own goods among our own poor. But when they had heard Paul determine, that it was not enough, that every church should find their own poor, but is also bound to relieve the brethren of other churches, if their ability serve; they were ready to give their consent. For although that charity ought to be done in due order, yet must it not be so strait laced, as it should have respect only
unto them that be her own. In deed we ought to begin with such as be our own, but we are not there to make a stay.
Furthermore, in distributing of alms, there must be a consideration had of the honesty of those that be in need. Wherefore Paul said unto the Galatians; Let us do well unto all men, especially unto those which be of the household of faith. Besides this, there must be a special consideration had of them, touching whom the word of God hath given express commandment: as are the father, the mother; the wife, the children; and the ministers of the church. Thirdly, necessity must be regarded: for otherwise there happen cases sometimes, wherein our help cannot be deferred with a safe conscience; in which time both father, mother, and the rest, unto whom we are bound by the word of God, and also godly men, should after a sort bear with us. But a stranger, which meets us, is so narrowly driven, and in such danger, as he may not be overpassed.
5. But out of such a case of necessity, order must be kept: so that first we must do well unto them, whom God hath joined unto us by any means of friendship. Wherefore Augustine in his first book De doctrina christiana, saith; If thou shouldest by chance meet by the way with two persons, of like honesty and necessity, and haddest only so much as would relieve one of them, thou thus musing with thyself, couldest do nothing better, than even to draw cuts, which of them to gratify. So shalt thou (saith he) gather by a certain aim, that either the one or the other was joined to thee by the will of God, in some degree of conjunction. Because, when we be born, none of us all chooseth to himself what associates, friends, enemies, parents or kindred he ought to have. These do happen unto every man by chance, and every man is bound to do good unto those, which he joined to him, and such be called his neighbors. Which word is not restrained only to the conjunction
that we have with our kindred, country, or particular places. For that, which the Greeks called πλησίον, the Hebrews Rehe, the Latins Proximum, in English, A neighbor; must be understood as touching them, which by the will of God through any occasion do meet, or be joined unto us, or be commended unto us: be it by means of kindred, of friendship, or of meeting by the way. We are accounted to be their neighbors, to whom God doth associate, and join us by any manner of means. Which appeareth in that man, who in the parable of the Lord is described to have gone down from Jerusalem unto Ierico. This man being ill entreated by thieves, and being an inhabitant of Jerusalem, yet was a Samaritan declared to be his neighbor; notwithstanding that he was of a contrary religion unto him, and pertained to another kingdom. He was neighbor to him; because the will of God was, that he should meet with him. In that case therefore he was the neighbor, which deferred not his help, when there was present necessity, that might not be deferred; and when there was no other help.
It is provided also, that the name of a neighbor doth not appertain only unto kindred and acquaintance: for Elias went unto Sarepta, a place of the Sidonites, and demanded bread and water of a widow. That widow would have used the ordinary way of charity; namely, to have reserved that little
(that was remaining) unto herself and her son. But the prophet said; Go thy ways, and first give me of it. The woman therefore, when she would have followed the usual way of charity, the private admonition of the word of God did let her: which nevertheless was not unjust. For the widow knew him to be both a prophet, and a man of God. But if thou wilt demand, how she understood it being a stranger? We cannot otherwise say, but that this was done by the motion and persuasion of God: as appeareth in the same chapter. For God said unto Elias; I will command a widow to feed thee.
Wherefore, for the safety of our neighbor's life, we are bound to bestow, not only our goods, but also our souls; that is, our life: as John witnessed, when he said; that We ought to give our lives for our brethren, even as Christ did.
But as concerning the sustentation of bodies, first it behooveth, that we set before our eyes the glory of God: the which according as we shall judge it to be promoted by any kind of work; so must we be the more inclined to liberality. So then we see, that this widow had a godly meaning; in that she would first have a regard unto herself and her child: but afterward, when she understood that this was a prophet, and that it did chiefly belong to the glory of God, to have him sustained, she first ministered unto him; when as nevertheless she had it promised her, that there should be no want of sustenance for her and her child. It now appeareth, by that we have spoken, that there is an order to be used in charity; and yet nevertheless, that the same must not be limited within any strict bounds.
6. But seeing we are in hand with alms, we must answer that common and gross error; wherein men think, although they be entangled in the greatest crimes, and do not repent, they may be able to attain to everlasting life: so that they give alms liberally. And they oftentimes obtrude unto us the saying, which we have in the eleventh chapter of Luke; Give alms, and all things be clean unto you. Which place requireth a diligent examination: for that same verb δότε, Give, may as well be the indicative mood as the imperative. If it be taken for the indicative, we may say; Ye give alms, and all things be clean unto you, that is to say; When you be full of wickedness, given unto ravine, and in the meantime give some alms to the poor, ye think that all things be clean unto you: as if this kind of speech were a fine quip.
But if we read it after the common translation, in the imperative mode:
Augustine in his Enchiridion to Laurence giveth us this manner of
interpretation, that when it is said; (Give ye alms,) it may be understood, that the doing thereof must first begin with our selves; to wit, that we ourselves convert first unto God, and then all things shall be clean unto us.
For it is said; Have pity upon thine own soul, pleasing God. So as in giving of alms, let us first give ourselves bountifully unto God, and then all things shall be clean: according to that, which in another place he taught; Make ye the tree good, and his fruit good.
The third exposition, is to say, that Christ sowed the words among the Scribes and Pharisees, with whom he dined. But these men were careful, above other things, for the cleansing of their platters and cups. On the other side, Christ persuaded them to make small account of outward cleanliness: and he saith; Seeing ye be grievously loden with ravine and deceit, cleanse ye those things which be inward, make clean your hearts and conscience.
Which cannot be done, unless there be faith: for it is written; Purifying their hearts by faith. And as touching outward actions, give ye alms, and then all things will be clean unto you. For concerning outward things, whether the platters be clean, or the cups washed, yea or no; the conscience is neither the better nor the worse. Wherefore your consciences must be washed by faith, and ye must be liberal towards your neighbors. Also there is objected out of the 13th chap. of the epistle to the Hebrews; that By such sacrifice
God is pleased. But in the Greek we read εὐαρεστεῖται, which signifieth, He is merrily affected, or, He is pleased. And we are easy to be persuaded in this, that the works of mercy are accepted unto God, and that they please him well; so that he is willingly delighted with them, when they be wrought by godly men. Yet must it not be attributed unto these works, that either they please God; or else make us acceptable unto him. For this were to diminish and pluck from the sacrifice of the death and passion of Christ.
7. And these things now might suffice touching alms, but that we see the devotion of distributing to the poor waxeth very cold: and that doth the beggary of men that go from door to door most plainly declare; and this ought not to be suffered among Christians. It were meet, that in every church there should be men chosen, the which should have the names of all the poor people registered; and should diligently view both the poverty, wherewith they be oppressed, and what labors they would be fit for: and to distribute alms in such sort, as they maintain not them that be idle; and that they withdraw their alms from those which will not labor. And it would be very requisite, that in the churches there should be a common treasure chest for the poor, wherein to put the common alms: and that every man, of that little that he hath, not only offer whensoever there is any godly assembly; but also, thrice or four times in the year, prepare some honest offering. And so they, which have the custody of the poor men's box, not only ought to have the distributing thereof; but also to yield an account unto the church, both what they receive, and what they lay out. Neither should any man pretend, that he will distribute his own goods at his own pleasure; for it is hard for one man to know all: and things be more easily spied out by them, which are appointed for this purpose. And it is rather to be wished, that all things may be done in order, than rashly. Men heretofore could bestow much upon stocks and stones, and upon the outrageous buildings of temples, upon dead men's bones, and pilgrimages, upon stations and pardons: all which were superstitious things. And yet at this day, they
(being delivered by the benefit of Christ's Gospel from those crafty devises) deal very miserly with the poor, being the lively temples of Christ.
8. But Paul maketh special mention of the saints, because they, among others, have most need, being those, whom the world doth hate. And he
rightly addeth (Strangers:) for in those days the saints were turned out of all their goods, and lived oftentimes in exile, like strayers and banished men.
Paul therefore exhorteth the Romans, that they would entertain such men with loving minds, and liberal hospitality. The flesh is not bent to do good to this kind of men: for when it seeth them in misery, it judgeth that they cannot requite their courtesy; and therefore whatsoever is bestowed upon them, it thinketh the same to be lost. And they, which be affected on this wise, account nothing more happy than to receive: so that they give nothing willingly, except where they think they shall receive as much or more again.
In the law, God doth oftentimes commend strangers. In the 22nd of Exodus, he commandeth the Israelites, that they should not vex strangers, but should courteously entreat them; because they themselves also had been strangers in Egypt. And whereas he called to their remembrance, the things that are past; it may also seem to be profitable unto us, if we think upon the things to come. For who is now so assured of his habitation, as he knoweth for certainty, that he shall never be a stranger?
And in the 19th chap. of Leviticus, commandment is given to the harvestfolks and grape-gatherers, that they should not gather all; but leave somewhat for the poor and strangers. And God commandeth his people to love them, even as themselves. And in the tenth chapter of Deuteronomy,
God affirmeth that he is the protector, and avenger of orphans, widows, and strangers: for these kind of people are lest to his care. Unto all such kind of men we owe our benevolence; and chiefly, if they be of the household of faith. These things the apostles, Peter, James, and John, had so great care of; as when they had sent away Paul to the Gentiles, and they themselves were appointed to be ministers unto the circumcision: they commended unto his care, the poor which dwelt at Jerusalem. And this business he testifieth unto
the Galatians, that he with an earnest diligence accomplished. That which is in the Latin book, Necessitatibus, that is, Necessities, is not well translated.
For the sophisters abuse this word, and teach, that a Christian man is not bound by the commandments of God to help the poor wretches; unless they be in very great, or (as they speak) in extreme necessity.
But Paul willeth us to communicate rather to their uses, than to their necessities. For, to do good unto thy neighbor, thou must not tarry till he be urged with extreme necessity, seeing that no man would gladly so be dealt with. Neither is this to be passed over with silence, that some books, instead of χρείαις; that is Uses or necessities, have μείναις; that is, Memories. And of the reading of it on this wise, Origin, or rather his interpreter maketh mention. And Ambrose both readeth it so, and so interpreteth it. And so the sense is, that we ought to do good, not only to the poor, which are present; but also to them which be absent. For Thales Milesius was wont to say; that We ought not only to remember our friends present, but those which be absent. And the apostle had a great care to provide, that the Gentiles should minister alms unto the saints, which dwelt at Jerusalem. Howbeit, we will follow the accustomed reading, χρείαις, and say, that we ought to communicate to the uses of the saints, (to their uses I say and not to their pleasures or delights: since by that means, men are oftentimes made worse.
And besides that also, such superfluity might serve to relieve other poor folks also.
9. Neither (saith he) Giving or bestowing, but, Communicating; because in alms giving, there is a certain communicating. For if we speak of the poor, which were at Jerusalem; the Gentiles had received at their hand's spiritual things; For the word of the Lord came out of Zion, and the law of God out of Jerusalem, and salvation from the Hebrews. Seeing out of that
nation, were appointed preachers of the Gospel, to preach unto the whole world. Therefore Paul in the second to the Corinthians, the eighth chapter, saith; That your abundance may relieve their want, and that on the other side, their abundance may relieve your want. But if we speak of other poor folks, even when we help them with our alms, there redoundeth unto us no small commodity or profit. For Christ warned (as we read in Luke;) Make you friends of unrighteous mammon, that when you fail, they may receive you into everlasting tabernacles. But what if the poor be evil, and they also excluded from the kingdom of heaven? These things are to be understood; not of the men, but of the works. But by this means also followeth another absurdity; That by the virtue of our works, we should obtain the kingdom of God. I answer; As we deny, that works are the causes of eternal life; so likewise we deny not, that God rewardeth the good works of the faithful, which are now regenerate by Christ; since we know, that He will judge every man according to his works. For he will say; I was hungry, and ye fed me; I was thirsty, and ye gave me drink; I was a stranger, and ye harbored me.
The kingdom of God is given for election, and for she promises sake, which the saints receive by faith. But because those things, are hidden from man's eyes, therefore are good works brought forth: which are the proper and manifest effects both of our faith, and God's election. Διώκοντες, that is, Giving our selves (saith he) to hospitality. This is not spoken without a great emphasis: for it is a greater matter to pursue hospitality, than only to be hospital. For Abraham expected not, till strangers came home to him, to desire to be received, and to desire lodging: but going of his own accord out of his tent, he looked round about, to see if he could espy any stranger, whom he might receive into his house. And if he saw any, he ran unto him,
and prayed him not to pass by his house; If I have found favor (saith he) in your eyes, I beseech you turn in unto your servant. And the same diligence and mind was in Lot: and well-nigh in all the fathers. Paul in these words chargeth us not with any vile and indecent works, but with very honorable and excellent works.
For there was never any noble man or notable prince, but that he was desirous to do good unto others, and was careful over strangers. Titus
Vespasian, when he called to remembrance at night, that he had done no good turn unto any man, would with heaviness say; Friends, we have lost this day. And Christ saith; that The kings of the nations bear dominion over them, and they which have power over them, are called gracious: in Greek it is εὐεργέται. The Ethnics also say that God hath a care over strangers; and therefore they worshipped Jupiter Xenius, who had a care and regard of strangers. This property of God, Homer describeth in the second book of his
Odysses. And Virgil very aptly saith; Jupiter, hospitibus nam te dare jura loquuntur: that is, For men say, that thou O Jupiter givest right unto strangers. And the natural affection toward citizens commonly stirreth every man; that if he meet a stranger, and one that is needy, he will to his power help him, and provide harbor for him. Even so in like manner, if peradventure the saints (which as touching the eternal country, are our citizens,) do come unto us, we ought to help them, and gently to entertain them.
10. But because that Iahel seemed to have violated the laws and covenant of hospitality, it is a doubt, whether we should condemn her or quit her.
Howbeit, because all controversy dependeth not a little of the circumstances of the persons, we will therefore set her before our eyes; and consider with our selves, what manner of men the Kenites in the fourth of Judges were.
They assuredly in blood were joined with the Israelites: for they were the posterity of Hobab the father in law of Moses. Moreover, they perfectly agreed with the Hebrews, in the exercise of godliness, and in the law of God. Neither was their faith idle, but effectual and working: for they, leaving their country, followed the Israelites through the desert; and God which was their guide through the wilderness. Wherefore at the length, when the lands were distributed, they obtained inheritance together with them in the land of Canaan. For these causes if Iahel went about to set the Jews at liberty, she did but her duty: neither did she take upon her any other man's office.
On the other part, let us consider of Sisara. He was an oppressor of the people of God, and now slain by the power of God, and utterly confounded: neither appeared there in him any token of repentance, but he would rather hide himself; to the intent that he, escaping this so present a danger, might again gather a new host against the Israelites. Indeed, after a sort he was in league with Heber the Kenite: yet (as it is to be thought) with no sincere heart, but only to pluck him away from the rest of the Jews; whereby he might have the fewer enemies, and not be compelled to fight with so many enemies at one time; or else to get of him a great tribute, or some other commodity which he looked for. Furthermore, in this his misfortune, he calleth upon no God, he desireth not the help of other men's prayers; but only seeketh lurking places, where he might hide himself, till such time, as the rage and heat of the conquerors were somewhat slaked, and only trusted unto the helps and alliance made with men. By these things it easily appeareth, that Jahel did her duty, and Sisara deserved to be slain.
11. But as touching the laws of hospitality, we also judge, that they by themselves, and of their own nature, ought to be kept sacred and inviolated.
This did Lot understand, when he would have put forth his daughters to the naughty lusts of the wanton Sodomites; to the end they should do no injury unto them, which were lodged with him. And this same example did the old man follow, which received the Levite with his wife as strangers: as it is more at large expounded in the history of the Judges. Whose counsel, in betraying his daughters, although I allow not; yet I do very much commend the defending of strangers. Yea and the Gentiles worshipped Jupiter, and gave unto him the name of keeping hospitality; knowing by the light of nature, that God had a singular care over strangers and guests. Pythagoras also for this cause discommendeth the swallows, for that they lodge under the covering of men's houses; and yet will never be made familiar or tame unto their hosts. Also there were sometimes certain mischievous houses, in the which none might any longer inhabit: as probable writers have declared, and that because the customs of hospitality had been broken in them. And contrariwise, where hospitality hath been well and faithfully kept, not only angels, but God himself also hath sometimes been a most profitable ghost.
Christ also in the end of the world will say; I was a stranger, and ye lodged me, commending his chosen in the sight of all the world, for the virtue of hospitality. And it is manifest, that men in the old time wished, that there should be great amity between the housekeeper and his ghost. Lastly,
God commanded, that the Hebrews should not despise the Egyptians, or wholly drive them away from them: and that for this cause, that at the beginning they gave entertainment unto their ancestors. Wherefore we must conclude by a general and ordinary law, that the customs of hospitality ought to be kept inviolated. And this also ought to be firm, that no laws nor friendships, be they never so honest and just, 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, seeing God had now cast out Sisara and the Chanaanits, and would have them to be destroyed, no covenants might justly be kept with them: for we must rather obey God, than give place to the reasons of men. And of this will of God,
Deborah was both a prophesier, and an interpreter. She had declared that Sisara was now cast out by God; and foretold, that he should be sold into the hand of a woman.
12. After this manner the Levites obeyed Moses, in the killing of their friends, and kinsfolks. To whom Moses, in the name of God said; Ye have consecrated your hands: so far was it off, that they were reproved for breaking the bonds of friendship. Jeremiah also, when by the commandment of God, he had declared that the Moabits should be slain, cursed those which had withdrawn themselves from that mind; He is accursed (saith he) that doth the work of the Lord deceitfully. In the law it is also commanded, that none should be spared, which did entice any to idolatry; no not the father nor the mother, neither yet he which sleepeth in thy bosom. Who seeth not here, that the most nearest bonds of friendships must be contemned, if the will and word of God be thereunto joined.
Abraham was commanded to kill his son, and that his only son; as touching whom he had received a most large promise. The promise of God, and the natural love of the father seemed to be against this commandment: notwithstanding, against both these, being urged by the word of God, he ought to have killed his son. So must we think, that all men, although they be of nigh kin unto us, are sacrifices to God, so many as he commandeth to be slain. Wherefore it is written in the 34th chapter of Isaiah; The Lord hath a sacrifice in Bozra. But they, which with a preposterous clemency, contrary unto the word of God, will be merciful; let them remember what happened
unto the king of Samaria. He, when he had spared Benhadad the king of Syria, contrary to the commandment of God, was in this manner reproved by the prophet in the name of God; Thy soul shall go for his.
Of benefiting and unthankfulness.
13. Forsomuch as justice and honesty require this, that we should give thanks unto them, which have bestowed benefits upon us; nature followeth this order, that we should convert the effects into their causes: forsomuch as they have their conservation and increase from thence, from whence they spring. This was due unto Jephthah, since he should have had either the highest place, or the next unto the highest, among those that had well deserved of the public-wealth. [ 1] For first, thou seest some, that when they bestow benefits, they have only a respect to themselves. So do shepherds, neatherds, and swineherds, when they provide pasture for their cattle, whereof they have charge; since therein they seek only for their own gain and commodity. [ 2] Otherwise, they have no love to oxen, sheep, and swine. There be others, which in doing of good, have regard both unto themselves, and also unto them whom they do help. For the poor do serve rich men and princes, partly because they love them, and partly to get some commodity at their hands. [ 3] In the third degree are those placed, which do in such sort bestow a benefit upon any man, as they look for no recompense of him. It oftentimes happeneth, that when we see one in misery, we are touched with mercy, and we help him: which without doubt proceedeth of humanity. Forsomuch as we are men, we think that nothing belonging to a man, but it appertaineth unto us. [ 4] They are counted in the last and chiefest place, which benefit others, even with their own grief, hurt, and loss. After this manner Christ dealt towards us, he redeemed mankind with the loss of his own life. Whom Jephthah (after a sort) resembleth, who
delivered the Israelites unto liberty, and that to his great danger. Which he declared by this form of speaking; I have put my life in my hands: that is, I have not refused to endanger my life. Wherefore the Ephraimites were most ungrateful for so great a benefit.
[ 1] The first sort of unthankful men is, when they requite not good to those that deserve it at their hands. [ 2] The second, when they praise not, nor allow well of those things, which good men bestow upon them. [ 3] The third is of them, which forget the benefits they have received. [ 4] The fourth and worst of all is, when for benefits, injury and hurt is recompensed.
After this manner the Ephramits behaved themselves toward Jephthah; who, because he had gotten the victory, would have burnt him and all his. What else is this, then to contemn both the benefits, and him that bestoweth them?
But this is most of all the point of unthankful men, when neither men nor other creatures are despised in their so doing, but God himself contemned.
For whatsoever benefits we receive of men, we have them of God, which useth the help of men, to relieve the miserable and afflicted. Wherefore they, which are ungrateful, are void of charity; as well towards God as towards men.
14. But thou wilt say; When men that bestow benefits, do sometimes light upon ungrateful persons, what ought they to do? Shall they strait-way withdraw their well-doing from them? Undoubtedly they deserve this.
Howbeit, we must not forthwith do it, because men, by reason that nature is corrupted, are slow, neither are they easily moved to do their duty.
Therefore we must go forward in well-doing: for he, which is not moved to be thankful by the first benefit, will peradventure be stirred by the second, third, fourth, or fifth. But if he altogether continue in his ingratitude, we may justly withdraw from him our benefits; not moved thereunto by hatred
or desire of revenge, but that he may be corrected, and that he do not continually disdain the benefits, which are the gifts of God. This doth God also, who by Ose the prophet, saith unto the unthankful Hebrews; I will give unto you a heaven of brass, and an earth of iron; I will take away from you my wool and my flax, &c. because ye have bestowed them upon Baal.
Thou wilt ask perhaps; Why did Christ command us, that we should Be perfect as our heavenly father, which maketh his sun to arise, as well upon the evil as upon the good. And as it is written in Luke the sixth chapter; He is good towards them that be ungrateful? I answer, that this sentence of the Lord, is not against the definition now declared. For God hath two kinds of benefits. [ 1] There are certain, which are principal; as the revelation of the Gospel, faith, justification, and lastly, glorification, or eternal life: these he giveth only to his. [ 2] There be certain other temporal and common gifts, which yet are especially given for the elect sake. Howbeit, for that it is impossible, that without a miracle they should come unto the good, unless the wicked be also made partakers of them; therefore he giveth them as well to the one as to the other. How might a shower be let, that it should not water the fields of the wicked? Indeed God might do it, but yet not without a miracle. And forsomuch as he will not always work miracles, he will rather that the ungodly also should be partakers of these benefits; than that the good should be destitute of commodities necessary for life.
Also kings do not make every citizen a ruler, a president, or other officer belonging to a magistrate; but them only that are just and wise: which if they do not, they execute not their office. But when they give unto their people liberal gifts, or a banquet, or distribute corn; because without great labor and pain they cannot separate the good citizens from the bad: therefore they bestow such things, as are of this kind, upon all men one with
another; and choose rather to deserve well of evil citizens, than to defraud the good of their liberality, for whose sake they are chiefly moved to be bountiful towards the people. Let us also imitate this, that when we bestow private things, although we light upon one that is ungrateful, let us not straightway withdraw from him our liberality. But let us behave ourselves in such manner, as we have before declared; that if he stubbornly proceed to be ungrateful, let us at the length, for his correction sake, cease to bestow any benefit upon him. But such benefits, as are common and public, let us continually bestow them, yea even upon the ungrateful; as we are of God commanded. And let us rather choose, to have our good things distributed to godly and holy men, than to cease off from doing good; because the wicked should not be partakers of them.
Of Plays or Pastimes.
15. Some of the Fathers seem to mislike all kind of plays. Ambrose, in his first book of Offices, the 23rd chapter; Plays and pastimes (saith he) seem to be sweet and pleasant, yet are they contrary to the rule of a Christian, since it is not found in the holy scriptures, how they ought to be used.
Chrysostom, in his sixth homily upon Matthew, saith; that God invented not gaming, but the devil; For the people sat down to eat and drink, and rose up to play, in the honor of a most filthy idol. For when they had worshipped the calf, and incurred idolatry, they seemed to have obtained this reward of the devil; namely, to play. Perhaps Chrysostom alludeth to that, which Plato wrote in Phaedro, that Theut the devil of the Egyptians found out first, numbers, Geometry, Astrology, letters, and dice. But Augustine in his second book of music, saith; that It is the part of a wise man, sometime to revoke the mind from earnest matters; and that is specially done by pastime: wherefor it seemeth lawful. But whereof so great a delight in play cometh,
it is not hard to understand. Aristotle, in his second book of Rhetoric's, putteth victory, or the hope of victory among the causes of delight. But when we play, either we obtain the victory, or else we be in some hope thereof. So as they, which defend play, determine with themselves, that the mind ought sometimes to be no less refreshed, than the body: and as the body is revived by rest or quietness, so they say, that the mind is recreated by play. By which means they think to prove, that some place must be left for play; some cautions nevertheless being prescribed.
First, that there be no vile and dishonest words used in play: for it is commonly seen, that in gaming, both shameful and blasphemous talk is used. We must also take heed, that too much lightness, and lack of gravity and comeliness be not intermingled with play: for oftentimes it cometh to pass, that men do so wholly give themselves to play, that afterward they are able to think upon no weighty matter. Moreover, the circumstances are diligently to be marked: (I mean) of the person, the place, and the time. It is certain in deed, that in the holy scriptures, there is no rule or form prescribed, as touching plays; although there be read in them many kinds of play. In Genesis, the angel wrestled the whole night with Jacob. Sara saw
Isaac play with Ishmael, which she took in evil part: not because he played, but for that he played with the son of a bondwoman. Also David danced and played before the ark of the Lord. And the maidens sang in their dances;
Saul hath overcome his thousands, and David his ten thousands. And Christ complained, that the Jews were like unto children playing in the streets, and saying; We have piped unto you, and ye have not danced; we have sorrowed, and ye have not mourned. And although of these things there be no certain rules manifestly written in the holy scriptures; yet they be set forth in the civil laws.
16. But before I speak of them, it shall be convenient to distribute plays or games into their forms and kinds. There be some, which be utterly referred unto 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 body or mind are exercised. Such plays as depend upon chance, are understood by the name of dice-play, and are condemned both by the civil laws, and by the fathers. In the Digests De aleatoribus, the Pretor saith: If a dice-player be injured by his fellows, I will not give him judgment; but if one steal, or do violence to another, I will surly do right, although they be unworthy. And afterward: If a man compel another to play, 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 play at dice was judged, by the civil law, to be a very odious thing. Cicero, in his second
Philippike against Anthony; His house (saith he) is full of dice-players and drunkards. Further, the laws add; If dice-players lay any wagers among themselves, let them be of no force. Howbeit, it is permitted to them that be of one household, to play among themselves, for a repast or banquet.
But in the Code De religiosis sumptibus funerum, it is more particularly ordained concerning the play at dice, and dice-players. In the old time, soldiers were permitted to play at dice, when their business was done.
Nevertheless, the emperor found fault, that in those days all men played, and in trying of chances wasted all their patrimony; and lastly used blasphemy against God. Wherefore he decreed, that it should not be lawful for any man to play, nor to look upon him that playeth: and he warneth the bishops to look diligently, that these things be observed. The same Justinian 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 play themselves, or look upon them that play. But if they should do otherwise, he commandeth that they should be put into a monastery for three years. Let now the Popes go, and say, that it is not lawful for emperors to decree touching ecclesiastical things. De excessu praelatorum, in the chapter Inter dilectos: because a certain Canon was found to be a dice-player, and in play had given his money upon usury, to receive for 10 pieces of money, 12; he was deposed.
Also De vita & bonestate clericorum, in the chapter Clerici; Let them not play at dice nor tables, neither let them be present at such games. The same is to be read in the 35th distinction, chapter the first; Either let them cease to play, or else be condemned. But they that maintain this kind of play, were wont to say; What if we list to bestow our money in that sort? Are not we masters of that which is our own? We do no wrong to our neighbor, we take not away other men's goods. These things they have continually in their mouth. But they ought to understand, that it is the magistrates office, to see, that every man use his own well. Further, we must consider more deeply, that God gave these men money, to nourish their family withal, and to help the poor; and not to lay it upon a chance, and hazard it upon the uncertainty of fortune. Moreover, it behooveth, and especially Christians, to represent the image of God, who governeth and ruleth all things by reason. But to consume money on that sort, is not to be a lord, but a tyrant over his own.
Add hereunto, that if there be anything gotten by this means, the same is filthy lucre; and so is it called.
17. Now, forsomuch as it is counted filthy gain, it may justly be demanded, whether these things that be lost by dice-play, may justly be received? I answer, that if he, which loseth, be not in his own government, but under the tuition of another (as are children and servants of a
household) the laws do appoint a recovery, and that unto the age of fifty years. Howbeit, if they be under their own tuition, there is no recovery granted: and the cause is alleged, because 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 law Ubi autem; When the shame is in either party, there is no condition given. What then shall be done with the money? They say it must be bestowed upon the poor, that he, which hath lost, may receive harm; and he likewise, which hath gained, may not enjoy that which he hath naughtily gotten. This must be done, when the property is translated. Of the same mind was Augustine, in his 54th epistle to Macedonius; Where the possession (saith he) is translated, let the money be given to the poor; but where it is not translated, (as if a man take away anything by theft, and lose it at dice) let it be restored.
Let us then conclude, that such plays, as are directed by chance and unadvisedness, so that in them, both goods and money are endangered, ought not to be abidden. For it belongeth to the public-wealth, to see that men's goods be rightly ordered. And God giveth substance, to bestow upon good uses: forsomuch as thereby do oftentimes spring horrible blasphemies, and robbing of houses; and covetous desire of other men's goods is stirred up, besides the great loss of time. These things did both the civil and ecclesiastical laws see. But at this day they are not regarded: since the canonical laws be condemned by the Clergy, and the civil laws despised by Princes. For there is in no place more shameful and continual play used, than among princes and ecclesiastical persons: who in times past, when they wrote those laws, were of a sound judgment; but [in our days] they both have lived, and do live shamefully.
18. But the other kind of play, wherein is exercise of the powers, either of the body or of the mind, is not utterly forbidden. Justinian, in the law before alleged, when he had forbidden plays, which depend of chance, ordained this other kind of plays in the stead of them: as the throwing of a round ball in the air, handling of the spear, running; and such like. Yea and Aristotle, in his Rhetoric's, commendeth those exercises of the body. And certainly, forsomuch as a man hath need of some refreshing and pleasure, to recreate himself withal, it is meet that he should have leave to use such things as be honest. So at this day, the public-wealth doth sometime promise rewards unto such, as can best handle their weapons; to the intent their citizens may be the better exercised. Howbeit, there must be heed taken, that the kinds of plays be not hurtful and pernicious; and that therein be no danger of killing, maiming, or miserable tearing them, which either exercise themselves, or be present, or be assembled to behold. And this kind of games is forbidden Ad legem Aquiliam, in the law Nam ludus, and in the decrees De tormentis.
Those things, which of their own nature be not evil, but are evil oftentimes through that which ensueth, ought to be forbidden.
In the old time, rewards were appointed for singers, orators, poets, and readers: which are not altogether to be disallowed, if they be done well, and with moderation. Afterwards were added stage plays, whereof I will say nothing in this place. There were also dances, whereof we have spoken in their place. But men could not content themselves with these plays; because the mind of them also, which for diverse causes cannot exercise the powers of the body, must be refreshed with some pleasure. Wherefore, they invented another kind of play; namely, the play of chessmen, which we commonly call chess, and is not thought fit to be condemned. Again, there is a certain other kind of gaming, which standeth partly upon chance, and
partly upon industry; as is playing at tables, and such like, where in very deed they cast by chance, but the casts are governed by endeavor.
Wherefore Plato affirmed the life of man to be like unto the playing at tables. For even as in table play, so also in the life of man, if anything chance amiss, the same by art must be corrected. Unto which sentence
Terence in his Comedy Adelphorum alludeth. And in deed these kind of plays seem to be such, that sometime they may be permitted; so that they hurt not, so they recreate the spirits, and be joined with honesty; and that the time, which should be spent upon better things, be not consumed in these.
19. But what shall we answer unto Ambrose? This certainly may be said, that that place De officijs, pertaineth not unto plays; forsomuch as he there treateth of pleasant talks, taunts, and scoffs; specially such, as are joined with scurrility. Nevertheless, in the 118th Psalm, upon these words; Turn away mine eyes, that they behold not vanity, he calleth stage plays, vanity: as doth Augustine, Lactantius, Jerome, and other fathers; for they had in them much filthiness. And in the beginning they were instituted unto the honor of idols; and for that cause were odious unto the fathers and Christians. But the reason, which Ambrose first alleged, was; because there was nothing found in the holy scriptures, how these things ought to be used.
Thereunto we answer, that they are found in the holy scriptures generally; Whether ye eat, or whether ye drink, or whether you do anything else, do all things to the glory of God. Wherefore the body and the mind must other whiles be so refreshed with plays, as afterward we may be cheerful and prompt to weightier matters. Furthermore, there is nothing found particularly in the scriptures touching bakers, cooks, or shipmen; and yet nevertheless, their exercises must not be altogether excluded.
Chrysostom said, that the devil found out play, alleging this; that The people sat down to eat and to drink, and rose up to play. If a man look thoroughly into the place of this father, he shall perceive that he spake of those men, which would not repent: but were wont to say; I would to God I might never weep, but might always laugh and play! To whom, he saith;
Christ preached; Blessed are they that mourn. And forsomuch as we sin so often, and do so grievously offend God; how should we have leisure to play? He also condemneth those plays, whereby we are made sluggish and unapt to good works. We do not (saith he) in play or laughing, imitate
Christ or the apostles: for we never read, that they either played or laughed.
Howbeit, he addeth a moderation, seeing he saith; I do not generally take away all laughter, but excessive and immoderate laughter. Lastly, he converteth his speech unto stage plays, and saith; that They were invented by the devil: for they contain the wicked acts and whoredoms of the gods, whereby the consciences of godly men are grievously wounded, and wicked lusts are many ways stirred up.
And whereas he saith, that these things were invented by the devil, he speaketh nothing contrary unto the truth: since (as I have declared) they were instituted unto the honor of false gods. Yea and he addeth moreover, that the devil built stages in cities. But now to conclude, me thinketh that those kind of plays, which serve for refreshing of men's strength, are not utterly to be forbidden. Neither ought we lightly to be offended, if we see men play at chess; with which play the powers of chance are nothing holpen, but only the industry of the mind exercised. For if strength fail through age, so that they cannot exercise themselves by any other means, or that their bodies be but weak; why should they not be permitted to delight themselves moderately with this kind of play? Neither also is he
straightways to be condemned, which being sick or weak, recreateth himself with that kind of play, which dependeth upon chance or fortune; so that therein be no hazarding of money. For we must chiefly consider, to what intent the laws forbad it: undoubtedly it was, because a man should not prodigally waste his goods. And therefore it was provided by the law, that a man should not hazard above a shilling: as we have in the Code, in the place before alleged. The meaning of the law was this, that money should not be ill spent.
20. But some say, that they take no pleasure in play, unless they play for money. But I may ask of them, to what use they mean to employ that money? Perhaps they will say upon a feast. And why not rather upon the poor? But I say, it is much safer and better not to play for any money at all.
For although it may be, that thou thyself art not touched with covetousness; yet perhaps the other, with whom thou playest, is touched. Let the occasions be taken away, which otherwise be many enow that move unto evil. And if there were nothing else to fear us from plays, let us for God's sake weigh the scarcity that we have of time. The law of God requireth so many duties, that all our whole life is not able to perform them; and yet shall we bestow time in plays? We are sufficiently infected otherwise with covetousness of money, and with ambition to excel and overcome others: why do we stir up these infirmities with plays? Albeit thou wilt say; These things are never stirred up in me. But now, thou must remember, that they may easily be stirred up. And we must not only see to ourselves, but also have a regard, that we bring not other likewise unto this point. And thus much of the honest kind of plays and games.
If there be any, which do play, being enticed with covetousness; let them know, that they, like evil merchants, rather chop and change, than play: for
they seek no other thing but filthy gain. Neither seek they pleasure, which in honest plays is the chiefest: but they seek their own commodity, and that by vile means. And whereas they, which delight immoderately in plays, do say; There must be some pleasure in the life, whereby we may be recreated.
Let us grant that it be so: but in the meantime they must be admonished, that there be other pleasures more honest. Paul to the Ephesians, the fifth chapter, saith; Speak unto yourselves in psalms, hymns, and spiritual songs, singing and making melody in your hearts. The very same writeth he unto the Colossians, the third chap. Tertullian in Apologetico, saith; that Christians used to assemble together, to their moderate short suppers, and when they were refreshed with meat, they sang divine praises unto God, and recited something out of the holy scriptures, exhorting one another thereby. And by this means they returned sober home.
There be also problems, wherewith the wits may be exercised and refreshed: which if they seem to be too hard, there are stories, which may with lesser labor be learned. Whie have they not remembrances to read them unto them? There is no history so slender, which is not very profitable for some part of man's life. There be histories also of plants, of herbs, and of stones. There are likewise communications of godly men one with another, wherewith minds are refreshed, and therewithal edified. I do not (as I have said) debar plays utterly; but I prefer these things, as much more honest and profitable. Although the play of Samson was honest and seemly, yet had it a deadly end. And if this play had such ill success; what is to be hoped of those, which are forbidden by the laws? They that made those laws, were wise men in governing of the common-wealth: to whom, seeing credit is given in other things, why is it not also given in this one?
Of Gentleness and affability.
21. The virtue which followeth things delightful in sports, is εὐτραπελία, to wit, Gentleness and Affability in speech. It is otherwhile a necessary thing: for as the body hath need 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 speak any unclean thing. Moreover, we must observe the circumstances; to wit, When, With whom, and How; and that it be done with such words and actions as be convenient. The excess is βωμολοχία, to wit; when men use a certain reproachful kind of scoffing, when they speak those things that be filthy and hurt others, and have no consideration of time, manner, or persons. βωμός, signifieth an altar, and in old time about altars there was meat: and then there sat jesters about the altars, that they by their much babbling (which oftentimes was very uncivil) might make men merry: these are said to be rude and rustical persons. Or else, as they which be pleasant, may be called civil; so these other may be called uncivil.