30. The twelfe Chapter. ¶ The eight commandement; Thou shalt not ste

The twelfe Chapter. ¶ The eight commandement; Thou shalt not steale. And first of theft, sacrilege, and the stealing awaie of mens seruants and children.

¹ AS touching theft; it is theft, when we withhold that, which is an other mans, against the will of the owner; or else, when we by iniurie drawe vnto vs other mens goods; or when we distribute not that which is our owne, when néed requireth. And there be manie other kinds of thefts. But in the table of the ten commandements, ² the chéefe purpose is onelie to set foorth a bréefe summe; and that after the plainer and homelier sort, in the which we may vnderstand all the parts thereof. The head and summe of all theft, is couetousnes. Euen as in the vnhonester sort of pleasures, onlie adulterie is expressed, vnder which are comprehended all kinds of vncleanes: so vnder the name of idolatrie, all kind of false worshipping is forbidden; whereas that onelie is expressed, which is most grosse. For a strange god is forbidden vs; so likewise are grauen images, and sundrie formes. ³ Wherefore, when anie of the ten commandements of God is set downe vnto vs, it is our part to consider well, what things be comprehended vnder that sinne. Further, the root must be sought out, and there against we must striue with all the might we haue. Couetousnes or theft hereof springeth, that we distrust GOD, and are alwaies afraid, least we should want anie thing. But adulterie, and all vncleannesse of the flesh, springeth from the desire of voluptuous pleasures: as Christ expressed, when he said; If a man looke vpon a woman, to lust after hir, he hath alreadie committed adulterie in his heart. And against this concupiscence we ought to wrestle.

As touching murder, Christ hath likewise admonished vs, ⁴ that we should take cleane awaie anger, as the root thereof. Sacrilege also is to catch, ⁵ and rashlie vsurpe to a mans selfe, holie things, which be dedicated vnto God, ⁶ or due vnto him, either in respect of a vow, or a separation. The Iewes were co~manded in the lawe, ⁷ not to spare idols: for they ought to haue ouerthrowne and destroied them all. But they, being drawne by couetousnesse, reserued them vnto themselues, and turned them to their owne commodities. So sinned Achan, and also Saule, ⁸ when he had ouercome Amalech. Contrariewise, Moses gaue an excellent example of courage, ⁹ when he not onelie brake the golden calfe; but also did beat it into pouder, and threw it into the riuer. But if the relikes of the idoll had remained still, peraduenture the Israelits, as they were mad vpon them, would haue worshipped them. Vndoubtedlie the Common-weale, ¹⁰ and our magistrates, may take awaie those things, which are superstitious, and conuert the prices of them to good and godlie vses: yet priuate men may not doo so. But the Hebrues were generallie forbidden, that they should not kéepe such things; especiallie such as they had curssed.

2 Theft was not a crime of death: ¹¹ but if there were found anie stolne thing in the hand of the robber, the thing stolne was restored. Howbeit, if he had either slaine it, or sold it; he restored foure oxen for one, and fiue shéepe for one. But Dauid made it death; He deserueth death (saith he,) and willeth, that there should be restored eight fold: if we follow the rules of grammar. For Arbathai⟨…⟩m is the duall number: albeit the Chaldaean interpretor, and some of the Hebrues take it for foure fold. What shall we answer herevnto? We answer two manner of waies. The first is, that the lawe ought to be kept after the ordinarie and equall manner; but it laie in the Iudges hands to increase or diminish the punishments, according to the nature of the circumstances. What were the circumstances, for the which Dauid augmented the punishment? He that stole, was a rich man; Further, he stole from one that was poore: which also dooth aggrauate the cause. To take somewhat, where great store is, is not so great a matter. Besides, he tooke from him that one, which of all other he held most deare vnto him. Wherefore did he so? To giue good interteinement to his ghest, who (perhaps was an ill man) and to make good chéere with him. Wherefore it must not séeme anie maruell, if Dauid augmented the punishment. Yea but thou saiest, ¹² that this is to alter the lawe of God, whereof God said; Neither adde thou vnto it, neither take thou from it. They saie: there be no words added, the lawe remaineth perfect; but forsomuch as the law-maker cannot expresse all cases, it commeth to passe, that it is put to the discretion of iudges, either to aggrauate, ¹³ or to diminish the sentence. Notwithstanding, that is a great matter, when the sentence of the iudge is so aggrauated, as it maketh that to be death, which is no crime of death. He might haue said; If it be not inough to restore home foure, or eight fold, let him paie ten, twentie, &c.

Another answer is, that they saie; This maner of Dauids speaking, is not to be taken, as though he would haue the partie to be punished with death: but for the more vehement expressing of his mind, ¹⁴ he vsed an excessiue speach, as though he should haue said; He might séeme to be guiltie of death: and not that he would haue him to be put to death. When a iudge heareth of anie gréeuous crime, he saith, that such a one deserueth a thousand deaths; when as onelie one death can be laid vpon him by the lawe. This saieng serueth to exaggerate the crime, and maketh not the words false: for all men knowe, what the meaning thereof is. This I speake the rather, bicause if we saie, that in the sacrament of the Eucharist there is a figure; they saie that we make the proposition, This is my bodie, to be false. But a figure dooth not make the words false. So true is the figure which Dauid here vseth, as he bindeth it with an oth. Either of these answers is probable. I sée that in that place, the holie Ghost vsed the toong of Dauid vnproperlie, according to the common prouerbe; A straieng toong telleth truth. He was the child of death, for they were capitall faults which he had committed: and he should restore eight fold, that is, he should paie much.

Trulie, it séemeth verie hard to punish theft with death. ¹⁵ Neuerthelesse we must consider, that in that lawe of Exodus, this was ordeined; that if a théefe had come armed in the night, with intent to steale anie thing awaie, it should be lawfull to kill him, and that without danger. In this case, when it is said, that the rich man dooth take awaie from the poore man, his one onlie lambe; there séemeth to be a violence vsed, and not a fraud. It is no maruell therefore, if the punishment be augmented, and he iudged woorthie of death. ¹⁶ And as for the restoring of foure fold, we haue not onelie a lawe, but also the example of Zachaeus, ¹⁷ in the 19. of Luke; If I haue taken ought from anie man by deceit (he saith to Christ) I restore him foure fold. ¹⁸ He saith not, I restore him double; but to shew his dutie the more, he chose to himselfe the straiter punishment. Againe, there is a place in the sixt of the Prouerbs, ¹⁹ where Salomon saith, that A theefe which is taken, shall restore seuen fold. In which place it may be gathered (as it séemeth) that it was in the power of iudges, to increase the punishment: for at this time théeues did restore seuen fold.

Some answer, that it was not there meant of anie precise number, in the restitution of things taken awaie; but that a théefe should be compelled to make a perfect restitution. In that place he compareth the sinne of theft and adulterie togither, and would shew and declare adulterie to be the greater. If a théefe haue no other intent, but to satisfie hunger, it redoundeth not to his shame. If he be taken, he is compelled to yéeld againe that which he hath taken awaie. If he be taken in adulterie, he is punished with death. ²⁰ Touching the restitution of foure fold, it maie séeme that Dauid was punished; not onelie to the proportion of foure fold, but of aboue eight fold. For his ten concubines were defiled by Absalom. And although himselfe was not slaine, yet was he reserued to great afflictions. For foure of his sonnes were consumed: first, he whom he had by Bethsaba, then Amnon, afterward Absalom, lastlie Adonias.

3 The crime of stealing awaie of seruants, ²¹ or children, and selling of them, was by the ciuill lawe punished with death: as it is in the 48. booke of the Digests, and in Deuteronomie the 24. chapter. The punishment which God appointed for the same, doth yet declare the grieuousnes of the crime. For this fault the Hebrues confesse, that they were manie yeares togither vexed by Pharao in Aegypt. Assuredlie, the selling of Christ draue Iudas to hang himselfe, and in the end wrought confusion, both to those that bought him, and to the whole kingdome. In the booke Zahor (wherein be praiers, which the Iewes repeat in the daie of Purification, when they fast for the satisfaction of their sinnes) there is mention made of ten Rabbins of great name, the which were slaine by Caesar Adrianus. For Caesar demanded of them, what punishment their lawe tooke of such, as should be found guiltie of stealing frée men awaie, and selling them? Who wiselie answered out of Deuteronomie, 24, 7. that they were woorthie of death. Wherevpon the Emperor put them to death, laieng to their charge, that they were guiltie of this crime. But what frée man it was that he charged them to haue sold, it is not there expressed. Yet in their Thalmud, to the end to slander Christ, when they make a declaration of this fact, they saie it was Ioseph. And least they should séeme to speake against all reason or likeliehood; that after so manie ages, these men should be punished for a wickednesse so long before committed, they speake more absurdlie, that soules remooue from one to another; and therefore, that the soules of the ten brethren of Ioseph did remooue into these ten Rabbins, and that for this cause they were punished after such a manner.

Of well dooing, and Hospitalitie.

4 There is a notable place in the first to the ²² Corinthians, ²³ the 16. chapter; wherein we be taught beneficence and liberalitie. By the which, and by such like, the Anabaptists (which declare that among christians all things ought to be common) be confuted. For if their opinion were true, there had béene no néed to exhort the faithfull to distribute almes vnto the poore: for euerie one might take from whom he would. But forsomuch as the holie scriptures commend almes vnto vs; they shew plainlie, that euerie one is a possessor of his owne goods: although he be bound to communicate with his néedie neighbour, of the fruit and profit which commeth of the same. We sée also in the same place, that the church of Corinth resisted not Paule, in saieng; What tellest thou vs of the Ierosolomits? Haue not we poore people of our owne with vs, whom we ought to find and reléeue? Suffer vs to distribute our owne goods among our owne poore. But when they had heard Paule determine, that it was not inough, that euerie church should find their owne poore, but is also bound to reléeue the brethren of other churches, if their abilitie serue; they were readie to giue their consent. ²⁴ For although that charitie ought to be doone in due order, yet must it not be so strait laced, as it should haue respect onelie vnto them that be hir owne. In déed we ought to begin with such as be our owne, but we are not there to make a staie.

Furthermore, in distributing of almes, there must be a consideration had of the honestie of those that be in néed. Wherefore Paule said vnto the Galathians; ²⁵ Let vs doo well vnto all men, especiallie vnto those which be of the houshold of faith. Besides this, there must be a speciall consideration had of them, touching whom the word of GOD hath giuen expresse commandement: as are the father, the mother; the wife, the children; and the ministers of the church. Thirdlie, necessitie must be regarded: for otherwise there happen cases sometimes, wherein our helpe cannot be deferred with a safe conscience; in which time both father, mother, and the rest, vnto whom we are bound by the word of God, and also godlie men, should after a sort beare with vs. But a stranger, which méets vs, is so narrowlie driuen, and in such danger, as he may not be ouerpassed.

5 But out of such a case of necessitie, order must be kept: so that first we must doo well vnto them, whom God hath ioined vnto vs by anie means of friendship. ²⁶ Wherfore Augustine in his first booke De doctrina christiana, saith; If thou shouldest by chance méet by the waie with two persons, of like honestie and necessitie, and haddest onelie so much as would reléeue one of them, thou thus musing with thy selfe, couldest doo nothing better, than euen to drawe cuts, which of them to gratifie. So shalt thou (saith he) gather by a certeine aime, that either the one or the other was ioined to thée by the will of God, in some degrée of coniunction. Bicause, when we be borne, none of vs all chooseth to himselfe what associats, fréends, enimies, parents or kindred he ought to haue. These doo happen vnto euerie man by chance, and euerie man is bound to do good vnto those, which he ioined to him, and such be called his neighbors. Which word is not restreined onlie to the coniunction that we haue with our kindred, countrie, or particular places. For that, which the Gréeks called ⟨…⟩, the Hebrues Rehe, the Latines Proximum, ²⁷ in English, A neighbour; must be vnderstood as touching them, which by the will of God through anie occasion doo méete, or be ioined vnto vs, or be commended vnto vs: be it by meanes of kindred, of friendship, or of méeting by the waie. We are accounted to be their neighbours, to whom God dooth associate, and ioine vs by anie maner of means. Which appeareth in that man, who in the parable of the Lord is described to haue gone downe from Ierusalem vnto Ierico. ²⁸ This man being ill intreated by théeues, & being an inhabitant of Ierusalem, yet was a Samaritane declared to be his neighbour; notwithstanding that he was of a contrarie religion vnto him, and perteined to another kingdome. He was neighbour to him; bicause the will of God was, that he should méete with him. In that case therefore he was the neighbour, which deferred not his helpe, when there was present necessitie, that might not be deferred; and when there was no other helpe.

It is prouided also, that the name of a neighbour dooth not apperteine onelie vnto kindred and acquaintance: for Elias went vnto Sarepta, a place of the Sidonites, ²⁹ and demanded bread and water of a widowe. That widowe would haue vsed the ordinarie waie of charitie; namelie, to haue reserued that little (that was remaining) vnto hir selfe and hir sonne. But the prophet said; Go thy waies, and first giue me of it. The woman therefore, when she would haue followed the vsuall waie of charitie, the priuate admonition of the word of God did let hir: which neuerthelesse was not vniust. For the widowe knew him to be both a prophet, and a man of God. But if thou wilt demand, how she vnderstood it being a stranger? We cannot otherwise saie, but that this was doone by the motion and persuasion of GOD: as appeareth in the same chapter. For God said vnto Elias; I will command a widowe to feede thee. Wherefore, ³⁰ for the safetie of our neighbours life, we are bound to bestowe, not onelie our goods, but also our soules; that is, our life: as Iohn witnessed, when he said; ³¹ that We ought to giue our liues for our brethren, euen as Christ did. But as concerning the sustentation of bodies, first it behoueth, that we set before our eies the glorie of God: the which according as we shall iudge it to be promoted by anie kind of worke; so must we be the more inclined to liberalitie. So then we sée, that this widowe had a godlie meaning; in that she would first haue a regard vnto hir selfe and hir child: but afterward, when she vnderstood that this was a prophet, & that it did chéefelie belong to the glorie of God, to haue him susteined, she first ministred vnto him; when as neuerthelesse she had it promised hir, that there should be no want of sustenance for hir and hir child. It now appeareth, by that we haue spoken, that there is an order to be vsed in charitie; and yet neuerthelesse, that the same must not be limited within anie streict bounds.

6 But séeing we are in hand with almes, we must answer that common & grosse error; wherin men thinke, although they be intangled in the greatest crimes, and doo not repent, they may be able to attaine to euerlasting life: so that they giue almes liberallie. And they oftentimes obtrude vnto vs the saieng, which we haue in the eleuenth chapter of Luke; ³² Giue almes, and all things be cleane vnto you. Which place requireth a diligent examination: for that same verbe ⟨…⟩, Giue, maie as well be the indicatiue mood as the imperatiue. If it be taken for the indicatiue, we may saie; Ye giue almes, and all things be cleane vnto you, ³³ that is to saie; When you be full of wickednesse, giuen vnto rauine, and in the meane time giue some almes to the poore, ye thinke that all things be cleane vnto you: as if this kind of spéech were a fine quip. But if we read it after the common translation, in the imperatiue mode: Augustine in his Enchiridion to Laurence giueth vs this manner of interpretation, that when it is said; (Giue ye almes,) it may be vnderstood, that the dooing thereof must first begin with our selues; to wit, that we our selues conuert first vnto God, and then all things shall be cleane vnto vs. For it is said; ³⁴ Haue pittie vpon thine owne soule, pleasing God. So as in giuing of almes, let vs first giue our selues bountifullie vnto God, and then all things shall be cleane: according to that, which in another place he taught; Make ye the tree good, ³⁵ and his fruit good.

The third exposition, is to saie, that Christ sowed the words among the Scribes and Pharisies, with whom he dined. But these men were carefull, aboue other things, for the cleansing of their platters and cups. On the other side, Christ persuaded them to make small account of outward cleanlinesse: & he saith; Séeing ye be greeuouslie loden with rauine and deceit, cleanse ye those things which be inward, make cleane your hearts and conscience. Which cannot be doone, vnlesse there be faith: for it is written; ³⁶ Purifieng their hearts by faith. And as touching outward actions, giue ye almes, and then all things will be cleane vnto you. For concerning outward things, whether the platters be cleane, or the cups washed, yea or no; the conscience is neither the better nor the worsse. Wherefore your consciences must be washed by faith, & ye must be liberall towards your neighbours. Also there is obiected out of the 13. chap. of the epistle to the Hebrues; that By such sacrifice God is pleased. ³⁷ But in the Gréeke we read ⟨…⟩, which signifieth, He is merilie affected, or, He is pleased. And we are easie to be persuaded in this, that the works of mercie are accepted vnto God, and that they please him well; so that he is willinglie delighted with them, when they be wrought by godlie men. Yet must it not be attributed vnto these works, that either they please God; or else make vs acceptable vnto him. For this were to diminish and plucke from the sacrifice of the death and passion of Christ.

7 And these things now might suffice touching almes, but that we sée the deuotion of distributing to the poore waxeth verie cold: and that dooth the beggerie of men that go from doore to doore most plainlie declare; and this ought not to be suffered among christians. It were méete, that in euerie church there should be men chosen, the which should haue the names of all the poore people registred; and should diligentlie view both the pouertie, wherewith they be oppressed, and what labours they would be fit for: and to distribute almes in such sort, as they maintaine not them that be idle; ³⁸ and that they withdrawe their almes from those which will not labour. And it would be verie requisite, that in the churches there should be a common treasure chest for the poore, wherein to put the common almes: and that euerie man, ³⁹ of that little that he hath, not onlie offer whensoeuer there is anie godlie assemblie; but also, thrise or foure times in the yeare, prepare some honest offering. And so they, which haue the custodie of the poore mens box, not onelie ought to haue the distributing thereof; but also to yéeld an account vnto the church, both what they receiue, & what they laie out. Neither should anie man pretend, that he will distribute his owne goods at his owne pleasure; for it is hard for one man to know all: and things be more easilie spied out by them, which are appointed for this purpose. And it is rather to be wished, that all things may be doone in order, than rashlie. Men heretofore could bestowe much vpon stocks and stones, and vpon the outragious buildings of temples, vpon dead mens bones, and pilgrimages, vpon stations & pardons: all which were superstitious things. And yet at this daie, they (being deliuered by the benefit of Christes Gospell from those craftie deuises) deale verie niggardlie with the poore, being the liuelie temples of Christ.

8 But Paule maketh speciall mention of the saints, ⁴⁰ bicause they, among others, haue most néed, being those, whom the world doth hate. And he rightlie addeth (Strangers:) for in those daies the saints were turned out of all their goods, and liued oftentimes in exile, like straiers and bannished men. Paule therefore exhorteth the Romans, that they would interteine such men with louing minds, and liberall hospitalitie. The flesh is not bent to doo good to this kind of men: for when it séeth them in miserie, it iudgeth that they cannot requite their curtesie; and therfore whatsoeuer is bestowed vpon them, it thinketh the same to be lost. And they, which be affected on this wise, account nothing more happie than to receiue: so that they giue nothing willinglie, except where they thinke they shall receiue as much or more againe. In the lawe, God dooth oftentimes commend strangers. In the 22. of Exodus, ⁴¹ he commandeth the Israelites, that they should not vex strangers, but should courteouslie intreate them; bicause they themselues also had béene strangers in Aegypt. And whereas he called to their remembrance, the things that are past; it maie also séeme to be profitable vnto vs, if we thinke vpon the things to come. For who is now so assured of his habitation, as he knoweth for certeintie, that he shall neuer be a stranger?

⁴² And in the 19. chap. of Leuiticus, commandement is giuen to the haruest-folks and grape-gatherers, that they should not gather all; but leaue somwhat for the poore and strangers. And God commandeth his people to loue them, euen as themselues. And in the tenth chapter of Deuteronomie, ⁴³ God affirmeth that he is the protector, and auenger of orphans, widowes, and strangers: for these kind of people are lest to his care. Vnto all such kind of men we owe our beneuolence; and chéeflie, if they be of the household of faith. These things the apostles, Peter, Iames, ⁴⁴ and Iohn, had so great care of; as when they had sent awaie Paule to the Gentils, & they themselues were appointed to be ministers vnto the circumcision: they commended vnto his care, the poore which dwelt at Ierusalem. And this businesse he testifieth vnto the Galathians, that he with an earnest diligence accomplished. That which is in the Latine booke, Necessitatibus, that is, Necessities, is not well translated. For the sophisters abuse this word, & teach, that a christian man is not bound by the commandements of God to helpe the poore wretches; vnlesse they be in verie great, or (as they speake) in extreame necessitie.

But Paule willeth vs to communicate rather to their vses, than to their necessities. For, ⁴⁵ to doo good vnto thy neighbour, thou must not tarrie till he be vrged with extreame necessitie, séeing that no man would gladlie so be dealt with. Neither is this to be passed ouer with silence, that some bookes, in stéed of ⟨…⟩; that is Vses or necessities, haue ⟨…⟩; that is, Memories. And of the reading of it on this wise, Origin, or rather his interpretor maketh mention. And Ambrose both readeth it so, & so interpreteth it. ⁴⁶ And so the sense is, that we ought to do good, not onelie to the poore, which are present; but also to them which be absent. For Thales Milesius was woont to saie; that We ought not onelie to remember our fréends present, but those which be absent. And the apostle had a great care to prouide, that the Gentils should minister almes vnto the saints, which dwelt at Ierusalem. Howbeit, we will followe the accustomed reading, ⁴⁷ ⟨…⟩, and saie, that we ought to communicate to the vses of the saints, (to their vses I saie and not to their pleasures or delights: sith by that meanes, men are oftentimes made woorse. And besides that also, such superfluitie might serue to reléeue other poore folks also.

9 Neither (saith he) Giuing or bestowing, ⁴⁸ but, Communicating; bicause in almes giuing, there is a certeine communicating. For if we speake of the poore, which were at Ierusalem; the Gentiles had receiued at their hands spirituall things; For the word of the Lord came out of Sion, and the lawe of God out of Ierusalem, and saluation from the Hebrues. Séeing out of that nation, were appointed preachers of the Gospell, to preach vnto the whole world. Therefore Paule in the second to the Corinths, the eight chapter, saith; That your abundance maie releeue their want, and that on the other side, ⁴⁹ their abundance may releue your want. But if we speake of other poore folkes, euen when we helpe them with our almes, there redoundeth vnto vs no small commoditie or profit. For Christ warned (as we read in Luke; ⁵⁰ ) Make you freends of vnrighteous mammon, that when you faile, they maie receiue you into euerlasting tabernacles. But what if the poore be euill, and they also excluded from the kingdome of heauen? These things are to be vnderstood; not of the men, but of the works. But by this meanes also followeth another absurditie; That by the vertue of our works, we should obteine the kingdome of God. I answer; As we denie, that works are the causes of eternall life; so likewise we denie not, that God rewardeth the good works of the faithfull, ⁵¹ which are now regenerate by Christ; since we know, that He will iudge euerie man according to his works. For he will saie; I was hungrie, ⁵² and ye fed me; I was thirstie, and ye gaue me drinke; I was a stranger, and ye harboured me.

The kingdome of God is giuen for election, and for she promises sake, which the saints receiue by faith. But bicause those things, are hidden from mans eies, therefore are good works brought foorth: which are the proper and manifest effects both of our faith, and Gods election. ⟨…⟩, that is, Giuing our selues (saith he) to hospitalitie. This is not spoken without a great emphasis: ⁵³ for it is a greater matter to pursue hospitalitie, than onelie to be hospitall. For Abraham expected not, till strangers came home to him, to desire to be receiued, and to desire lodging: but going of his owne accord out of his tent, he looked round about, to sée if he could espie anie stranger, whom he might receiue into his house. And if he sawe anie, he ran vnto him, and praied him not to passe by his house; If I haue found fauour (saith he) in your eies, I beseech you turne in vnto your seruant. ⁵⁴ And the same diligence and mind was in Lot: and well nigh in all the fathers. Paule in these words chargeth vs not with anie vile and vndecent works, but with verie honorable and excellent works.

⁵⁵ For there was neuer anie noble man or notable prince, but that he was desirous to doo good vnto others, and was carefull ouer strangers. Titus Vespasian, when he called to remembrance at night, that he had doone no good turne vnto anie man, would with heauines saie; Fréends, we haue lost this daie. And Christ saith; that The kings of the nations beare dominion ouer them, and they which haue power ouer them, are called gratious: in Gréeke it is ⟨…⟩. The Ethniks also saie that GOD hath a care ouer strangers; and therfore they worshipped Iupiter Xenius, who had a care & regard of strangers. This propertie of GOD, Homer describeth in the second booke of his Odysses. And Virgil verie aptlie saith; ⁵⁶ Iupiter, hospitibus nam te dare iura loquuntur: that is, For men saie, that thou O Iupiter giuest right vnto strangers. And the naturall affection toward citizens commonlie stirreth euerie man; that if he méet a stranger, and one that is néedie, he will to his power helpe him, and prouide harbour for him. Euen so in like manner, if peraduenture the saints (which as touching the eternall countrie, are our citizens,) doo come vnto vs, we ought to helpe them, and gentlie to interteine them.

10 But bicause that Iahel séemed to haue violated the lawes and couenant of hospitalitie, it is a doubt, ⁵⁷ whether we should condemne hir or quit hir. Howbeit, bicause all controuersie dependeth not a little of the circumstances of the persons, we will therefore set hir before our eies; and consider with our selues, what manner of men the Kenites in the fourth of Iudges were. They assuredlie in bloud were ioined with the Israelits: ⁵⁸ for they were the posteritie of Hobab the father in lawe of Moses. Moreouer, they perfectlie agréed with the Hebrues, in the exercise of godlinesse, and in the lawe of God. Neither was their faith idle, but effectuall and working: for they, leauing their countrie, followed the Israelits through the desert; and God which was their guide through the wildernesse. Wherfore at the length, when the lands were distributed, they obteined inheritance togither with them in the land of Chanaan. For these causes if Iahel went about to set the Iewes at libertie, she did but hir duetie: neither did she take vpon hir anie other mans office.

On the other part, let vs consider of Sisara. ⁵⁹ He was an oppressor of the people of God, and now slaine by the power of God, and vtterlie confounded: neither appeared there in him anie token of repentance, but he would rather hide himselfe; to the intent that he, escaping this so present a danger, might againe gather a new host against the Israelites. In déed, after a sort he was in league with Heber the Kenite: yet (as it is to be thought) with no sincere hart, but onlie to plucke him away from the rest of the Iewes; whereby he might haue the fewer enimies, and not be compelled to fight with so manie enimies at one time; or else to get of him a great tribute, or some other commoditie which he looked for. Furthermore, in this his misfortune, he calleth vpon no God, he desireth not the helpe of other mens praiers; but onelie séeketh lurking places, where he might hide himselfe, till such time, as the rage and heate of the conquerors were somwhat slaked, and onelie trusted vnto the helpes and aliance made with men. By these things it easilie appeareth, that Iahel did hir dutie, and Sisara deserued to be slaine.

11 But as touching the lawes of hospitalitie, ⁶⁰ we also iudge, that they by themselues, and of their owne nature, ought to be kept sacred and inuiolated. This did Lot vnderstand, when he would haue put foorth his daughters to the naughtie lusts of the wanton Sodomits; to the end they should doo no iniurie vnto them, which were lodged with him. And this same example did the old man followe, which receiued the Leuite with his wife as strangers: as it is more at large expounded in the historie of the Iudges. Whose counsell, ⁶¹ in betraieng his daughters, although I allow not; yet I doo verie much commend the defending of strangers. Yea and the Gentiles worshipped Iupiter, and gaue vnto him the name of kéeping hospitalitie; knowing by the light of nature, that God had a singular care ouer strangers and ghests. ⁶² Pythagoras also for this cause discommendeth the swalowes, for that they lodge vnder the couering of mens houses; and yet will neuer be made familiar or tame vnto their hosts. Also there were sometimes certeine mischéeuous houses, ⁶³ in the which none might anie longer inhabit: as probable writers haue declared, and that bicause the customes of hospitalitie had béene broken in them. And contrariewise, where hospitalitie hath béene well and faithfullie kept, not onelie angels, ⁶⁴ but God himselfe also hath somtimes béene a most profitable ghest.

⁶⁵ Christ also in the end of the world will saie; I was a stranger, and ye lodged me, commending his chosen in the sight of all the world, for the vertue of hospitalitie. And it is manifest, that men in the old time wished, that there should be great amitie betwéene the housekéeper and his ghest. Lastlie, GOD commanded, that the Hebrues should not despise the Aegyptians, ⁶⁶ or wholie driue them awaie from them: and that for this cause, that at the beginning they gaue intertainement vnto their ancestors. Wherefore we must conclude by a generall and ordinarie lawe, that the customes of hospitalitie ought to be kept inuiolated. And this also ought to be firme, ⁶⁷ that no lawes nor fréendships, be they neuer so honest and iust, but if God command otherwise, they ought to be broken. For so long must all these things be of force, as they shall be allowed by the will of God. Then, séeing God had now cast out Sisara and the Chanaanits, and would haue them to be destroied, no couenants might iustlie be kept with them: for we must rather obeie God, than giue place to the reasons of men. And of this will of God, Deborah was both a prophesier, and an interpretor. She had declared that Sisara was now cast out by God; and foretold, that he should be sold into the hand of a woman.

⁶⁸ 12 After this manner the Leuits obeied Moses, in the killing of their fréends, and kinsefolks. To whom Moses, in the name of God said; Ye haue consecrated your hands: so farre was it off, that they were reprooued for breaking the bonds of fréendship. Ieremie also, when by the commandement of God, ⁶⁹ he had declared that the Moabits should be slaine, curssed those which had withdrawne themselues from that mind; He is accurssed (saith he) that dooth the worke of the Lord deceitfullie. In the lawe it is also commanded, that none should be spared, ⁷⁰ which did intise anie to idolatrie; no not the father nor the mother, neither yet he which sléepeth in thy bosome. Who séeth not here, that the most néerest bonds of fréendships must be contemned, if the will & word of God be therevnto ioined. Abraham was commanded to kill his sonne, and that his onlie sonne; ⁷¹ as touching whom he had receiued a most large promise. The promise of God, and the naturall loue of the father séemed to be against this commandement: notwithstanding, against both these, being vrged by the word of God, he ought to haue killed his sonne. So must we thinke, that all men, although they be of nigh kin vnto vs, are sacrifices to God, so manie as he commandeth to be slaine. Wherefore it is written in the 34. chapter of Esaie; ⁷² The Lord hath a sacrifice in Bozra. But they, which with a preposterous clemencie, ⁷³ contrarie vnto the word of God, will be mercifull; let them remember what happened vnto the king of Samaria. He, when he had spared Benhadad the king of Syria, contrarie to the commandement of God, was in this manner reproued by the prophet in the name of God; Thy soule shall go for his.

Of benefiting and vnthankfulnesse.

13 Forsomuch as iustice and honestie require this, ⁷⁴ that we should giue thanks vnto them, which haue bestowed benefits vpon vs; nature followeth this order, that we should conuert the effects into their causes: forsomuch as they haue their conseruation and increase from thence, from whence they spring. This was due vnto Ieptha, since he should haue had either the highest place, or the next vnto the highest, among those that had well deserued of the publike-weale. ⁷⁵ For first, thou séest some, that when they bestowe benefits, they haue onelie a respect to themselues. So doo shéepheards, neatheards, and swineheards, when they prouide pasture for their cattell, whereof they haue charge; since therein they séeke onlie for their owne gaine and commoditie. Otherwise, they haue no loue to oxen, shéepe, and swine. There be others, which in dooing of good, haue regard both vnto themselues, and also vnto them whom they doo helpe. For the poore doo serue rich men & princes, partlie bicause they loue them, and partlie to get some commoditie at their hands. In the third degrée are those placed, which doo in such sort bestowe a benefite vpon anie man, as they looke for no recompense of him. It oftentimes happeneth, that when we sée one in miserie, we are touched with mercie, and we helpe him: which without doubt procéedeth of humanitie. Forsomuch as we are men, we thinke that nothing belonging to a man, but it apperteineth vnto vs. They are counted in the last and chéefest place, which benefit others, euen with their owne gréefe, hurt, and losse. After this maner Christ dealt towards vs, ⁷⁶ he redéemed mankind with the losse of his owne life. Whom Ieptha (after a sort) resembleth, who deliuered the Israelites vnto libertie, and that to his great danger. Which he declared by this forme of speaking; ⁷⁷ I haue put my life in my hands: that is, I haue not refused to indanger my life. Wherefore the Ephramites were most vngratefull for so great a benefite.

⁷⁸ The first sort of vnthankfull men is, when they requite not good to those that deserue it at their hands. The second, when they praise not, nor allow well of those things, which good men bestowe vpon them. The third is of them, which forget the benefits they haue receiued. The fourth and worst of all is, when for benefits, iniurie and hurt is recompensed. After this manner the Ephramits behaued themselues toward Ieptha; who, bicause he had gotten the victorie, would haue burnt him and all his. What else is this, than to contemne both the benefits, and him that bestoweth them? But this is most of all the point of vnthankfull men, when neither men nor other creatures are despised in their so dooing, but God himselfe contemned. For whatsoeuer benefits we receiue of men, ⁷⁹ we haue them of God, which vseth the helpe of men, to reléeue the miserable and afflicted. Wherfore they, which are vngratefull, are void of charitie; as well towards God as towards men.

⁸⁰ 14 But thou wilt saie; When men that bestowe benefits, doo sometimes light vpon vngratefull persons, what ought they to doo? Shall they strait-waie withdrawe their well-dooing from them? Vndoubtedlie they deserue this. Howbeit, we must not foorthwith doo it, bicause men, by reason that nature is corrupted, are slowe, neither are they easilie moued to doo their duetie. Therefore we must go forward in well-dooing: for he, which is not moued to be thankefull by the first benefite, will peraduenture be stirred by the second, third, fourth, or fift. But if he altogither continue in his ingratitude, ⁸¹ we maie iustlie withdrawe from him our benefits; not moued therevnto by hatred or desire of reuenge, but that he maie be corrected, and that he doo not continuallie disdaine the benefits, which are the gifts of God. This dooth God also, who by Ose the prophet, saith vnto the vnthankfull Hebrues; ⁸² I will giue vnto you a heauen of brasse, and an earth of iron; I will take awaie from you my wooll and my flax, &c. bicause ye haue bestowed them vpon Baal.

Thou wilt aske perhaps; Why did Christ command vs, ⁸³ that we should Be perfect as our heauenlie father, which maketh his sunne to arise, as well vpon the euill as vpon the good. And as it is written in Luke the sixt chapter; He is good towards them that be vngratefull? I answer, that this sentence of the Lord, is not against the definition now declared. ⁸⁴ For GOD hath two kinds of benefits. There are certeine, which are principall; as the reuelation of the Gospell, faith, iustification, and lastlie, glorification, or eternall life: these he giueth onelie to his. There be certeine other temporall and common gifts, which yet are especiallie giuen for the elect sake. Howbeit, for that it is vnpossible, that without a miracle they should come vnto the good, vnles the wicked be also made partakers of them; therefore he giueth them as well to the one as to the other. ⁸⁵ How might a shower be let, that it should not water the fields of the wicked? Indéed God might doo it, but yet not without a miracle. And forsomuch as he will not alwaies worke miracles, he will rather that the vngodlie also should be partakers of these benefites; than that the good should be destitute of commodities necessarie for life.

⁸⁶ Also kings doo not make euerie citizen a ruler, a president, or other officer belonging to a magistrate; but them onelie that are iust and wise: which if they doo not, they execute not their office. But when they giue vnto their people liberall gifts, or a banket, or distribute corne; bicause without great labour and paine they cannot separate the good citizens from the bad: therefore they bestowe such things, as are of this kind, vpon all men one with another; and choose rather to deserue well of euill citizens, than to defraud the good of their liberalitie, for whose sake they are chéeflie moued to be bountifull towards the people. Let vs also imitate this, that when we bestowe priuate things, ⁸⁷ although we light vpon one that is vngratefull, let vs not straitwaie withdrawe from him our liberalitie. But let vs behaue our selues in such maner, as we haue before declared; that if he stubbornlie procéed to be vngratefull, let vs at the length, for his correction sake, cease to bestowe anie benefit vpon him. But such benefits, as are common and publike, let vs continuallie bestowe them, yea euen vpon the vngratefull; as we are of God commanded. And let vs rather choose, to haue our good things distributed to godlie and holie men, than to cease off from dooing good; bicause the wicked should not be partakers of them.

Of Plaies or Pastimes.

15 Some of the Fathers séeme to mislike all kind of plaies. Ambrose, ⁸⁸ in his first booke of Offices, the 23. chapter; ⁸⁹ Plaies and pastimes (saith he) séeme to be swéet and pleasant, yet are they contrarie to the rule of a christian, sith it is not found in the holie scriptures, how they ought to be vsed. Chrysostome, in his sixt homilie vpon Matthew, saith; ⁹⁰ that GOD inuented not gaming, but the diuell; For the people sat downe to eate and drinke, and rose vp to plaie, ⁹¹ in the honor of a most filthie idoll. For when they had worshipped the calfe, and incurred idolatrie, they séemed to haue obteined this reward of the diuell; namelie, to plaie. Perhaps Chrysostome alludeth to that, which Plato wrote in Phaedro, that Theut the diuell of the Aegyptians found out first, numbers, Geometrie, Astrologie, letters, and dice. But Augustine in his second booke of musicke, ⁹² saith; that It is the part of a wise man, somtime to reuoke the mind from earnest matters; and that is speciallie doone by pastime: wherfore it séemeth lawfull. But wherof so great a delight in plaie commeth, it is not hard to vnderstand. Aristotle, ⁹³ in his second booke of Rhetorikes, putteth victorie, or the hope of victorie among the causes of delight. But when we plaie, either we obteine the victorie, or else we be in some hope therof. So as they, which defend plaie, ⁹⁴ determine with themselues, that the mind ought sometimes to be no lesse refreshed, than the bodie: and as the bodie is reuiued by rest or quietnesse, so they saie, that the mind is recreated by plaie. By which means they thinke to proue, that some place must be left for plaie; some cautions neuerthelesse being prescribed.

caution 1 First, that there be no vile and vnhonest words vsed in plaie: for it is commonlie séene, that in gaming, both shamefull & blasphemous talke is vsed. caution 2 We must also take héed, that too much lightnes, and lacke of grauitie and comelinesse be not intermingled with plaie: for oftentimes it commeth to passe, that men doo so wholie giue themselues to plaie, that afterward they are able to thinke vpon no weightie matter. caution 3 Moreouer, the circumstances are diligentlie to be marked: (I meane) of the person, the place, and the time. It is certeine in déed, that in the holie scriptures, ⁹⁵ there is no rule or forme prescribed, as touching plaies; although there be read in them manie kinds of plaie. In Genesis, the angell wrestled the whole night with Iacob. Sara sawe Isaac plaie with Ismael, which she tooke in euill part: ⁹⁶ not bicause he plaied, but for that he plaied with the sonne of a bond-woman. Also Dauid dansed and plaied before the arke of the Lord. ⁹⁷ And the maidens sang in their danses; Saule hath ouercome his thousands, and Dauid his ten thousands. And Christ complained, ⁹⁸ that the Iewes were like vnto children plaieng in the stréets, and saieng; We haue piped vnto you, and ye haue not dansed; we haue sorrowed, and ye haue not mourned. And although of these things there be no certeine rules manifestlie written in the holie scriptures; yet they be set foorth in the ciuill lawes.

16 But before I speake of them, it shall be conuenient to distribute plaies or games into their formes and kinds. ⁹⁹ There be some, which be vtterlie referred vnto chance: as he, which casteth most points, or throweth this chance or that, winneth the game. There be other, whereby the powers either of the bodie or mind are exercised. Such plaies as depend vpon chance, are vnderstood by the name of dice-plaie, ¹⁰⁰ and are condemned both by the ciuill lawes, and by the fathers. In the Digests De aleatoribus, the Pretor saith: If a dice-plaier be iniuried by his fellowes, I will not giue him iudgement; but if one steale, or doo violence to another, I will surelie doo right, although they be vnwoorthie. And afterward: If a man compell another to plaie, let him be punished; either let him be cast into the quarries to dig stones, or else into the common prisons. By these things it appeareth, that to plaie at dice was iudged, by the ciuill lawe, to be a verie odious thing. Cicero, in his second Philippike against Anthonie; His house (saith he) is full of dice-plaiers and droonkards. Further, the lawes adde; If dice-plaiers laie anie wagers among themselues, let them be of no force. Howbeit, it is permitted to them that be of one houshold, to plaie among themselues, for a repast or banket.

But in the Code De religiosis sumptibus funerum, it is more particularlie ordeined concerning the plaie at dice, and dice-plaiers. In the old time, soldiers were permitted to plaie at dice, when their businesse was doone. Neuerthelesse, the emperor found fault, that in those daies all men plaied, and in trieng of chances wasted all their patrimonie; and lastlie vsed blasphemie against God. Wherefore he decréed, that it should not be lawfull for anie man to plaie, nor to looke vpon him that plaieth: and he warneth the bishops to looke diligentlie, that these things be obserued. The same Iustinian the emperor, in his Authentikes, in the title De sacrosanctis episcopis, in the Paraph Intercedimus, prohibiteth by name, that no bishop, priest, or deacon, should either plaie themselues, or looke vpon them that plaie. But if they should doo otherwise, he commandeth that they should be put into a monasterie for thrée yéeres. Let now the Popes go, and saie, that it is not lawfull for emperors to decrée touching ecclesiasticall things. De excessu praelatorum, in the chapter Inter dilectos: bicause a certeine Canon was found to be a dice-plaier, and in plaie had giuen his monie vpon vsurie, to receiue for 10. péeces of monie, 12; he was deposed.

Also De vita & bonestate clericorum, in the chapter Clerici; Let them not plaie at dice nor tables, neither let them be present at such games. The same is to be read in the 35. distinction, chapter the first; Either let them cease to plaie, or else be condemned. ¹⁰¹ But they that mainteine this kind of plaie, were woont to say; What if we list to bestowe our monie in that sort? Are not we maisters of that which is our owne? We doo no wrong to our neighbour, we take not awaie other mens goods. These things they haue continuallie in their mouth. But they ought to vnderstand, that it is the magistrates office, to sée, that euerie man vse his owne well. Further, we must consider more déeplie, that God gaue these men monie, to nourish their familie withall, and to helpe the poore; and not to laie it vpon a chance, and hazard it vpon the vncerteintie of fortune. Moreouer, it behoueth, and especiallie christians, to represent the image of God, who gouerneth and ruleth all things by reason. But to consume monie on that sort, is not to be a lord, but a tyrant ouer his owne. Adde herevnto, that if there be anie thing gotten by this meanes, the same is filthie lucre; and so is it called.

¹⁰² 17 Now, forsomuch as it is counted filthie gaine, it maie iustlie be demanded, whether these things that be lost by dice-plaie, maie iustlie be receiued? I answer, that if he, which looseth, be not in his owne gouernement, but vnder the tuition of another (as are children and seruants of an houshold) the lawes doo appoint a recouerie, and that vnto the age of fiftie yéeres. Howbeit, if they be vnder their owne tuition, there is no recouerie granted: and the cause is alledged, bicause it is a shame for them both. In which case the possessor hath the better cause. In the Digests, in the title De conditione ob turpem causam, in the lawe Vbi autem; When the shame is in either partie, there is no condition giuen. What then shall be doone with the monie? They saie it must be bestowed vpon the poore, that he, which hath lost, may receiue harme; and he likewise, which hath gained, maie not inioie that which he hath naughtilie gotten. This must be doone, when the propertie is translated. ¹⁰³ Of the same mind was Augustine, in his 54. epistle to Macedonius; Where the possession (saith he) is translated, let the monie be giuen to the poore; but where it is not translated, (as if a man take away anie thing by theft, & loose it at dice) let it be restored.

Let vs then conclude, that such plaies, as are directed by chance and vnaduisednesse, so that in them, both goods and monie are indangered, ought not to be abidden. For it belongeth to the pu⟨…⟩like weale, to sée that mens goods be rightlie ordered. And God giueth substance, to bestowe vpon good vses: forsomuch as thereby doo oftentimes spring horrible blasphemies, and robbing of houses; and couetous desire of other mens goods is stirred vp, besides the great losse of time. These things did both the ciuill and ecclesiasticall lawes sée. But at this daie they are not regarded: sith the canonicall lawes be condemned by the Clergie, and the ciuill lawes despised by Princes. For there is in no place more shamefull and continuall plaie vsed, than among princes and ecclesiasticall persons: who in times past, when they wrote those lawes, were of a sound iudgement; but [in our daies] they both haue liued, and doo liue shamefullie.

18 But the other kind of plaie, ¹⁰⁴ wherein is exercise of the powers, either of the bodie or of the mind, is not vtterlie forbidden. Iustinian, in the lawe before alledged, when he had forbidden plaies, which depend of chance, ordeined this other kind of plaies in the stéed of them: as the throwing of a round ball in the aire, handling of the speare, running; and such like. ¹⁰⁵ Yea and Aristotle, in his Rhetoriks, commendeth those exercises of the bodie. And certeinlie, forsomuch as a man hath néed of some refreshing and pleasure, to recreate himselfe withall, it is méet that he should haue leaue to vse such things as be honest. So at this daie, the publike weale dooth sometime promise rewards vnto such, as can best handle their weapons; to the intent their citizens maie be the better exercised. Howbeit, there must be héed taken, that the kinds of plaies be not hurtfull and pernicious; and that therein be no danger of killing, mai⟨…⟩ing, or miserable tearing them, which either exercise themselues, or be present, or be assembled to behold. And this kind of games is forbidden Ad legem Aquiliam, in the lawe Nam ludus, and in the decrées De tormentis. Those things, which of their owne nature be not euill, but are euill oftentimes through that which insueth, ought to be forbidden.

In the old time, rewards were appointed for singers, orators, poets, and readers: which are not altogither to be disallowed, if they be doone well, and with moderation. Afterwards were added stage plaies, whereof I will saie nothing in this place. There were also danses, whereof we haue spoken in their place. But men could not content themselues with these plaies; bicause the mind of them also, which for diuerse causes cannot exercise the powers of the bodie, must be refreshed with some pleasure. Wherefore, they inuented another kind of plaie; namelie, the plaie of chessemen, which we commonlie call chesse, and is not thought fit to be condemned. Againe, there is a certeine other kind of gaming, which standeth partlie vpon chance, and partlie vpon industrie; as is plaieng at tables, & such like, where in verie déed they cast by chance, but the casts are gouerned by indeuor. ¹⁰⁶ Wherfore Plato affirmed the life of man to be like vnto the plaieng at tables. For euen as in tableplaie, so also in the life of man, if anie thing chance amisse, the same by art must be corrected. Vnto which sentence Terence in his Comedie Adelphorum alludeth. ¹⁰⁷ And in déed these kind of plaies séeme to be such, that sometime they maie be permitted; so that they hurt not, so they recreate the spirits, and be ioined with honestie; and that the time, which should be spent vpon better things, be not consumed in these.

19 But what shall we answer vnto Ambrose? This certeinlie maie be said, that that place De officijs, perteineth not vnto plaies; forsomuch as he there treateth of pleasant talkes, tawnts, & scoffes; speciallie such, as are ioined with scurrilitie. ¹⁰⁸ Neuertheles, in the 118. psalme, vpon these words; Turne awaie mine eies, that they behold not vanitie, he calleth stage plaies, vanitie: ¹⁰⁹ as dooth Augustine, Lactantius, Ierom, and other fathers; for they had in them much filthinesse. And in the beginning they were instituted vnto the honour of idols; and for that cause were odious vnto the fathers and christians. But the reason, which Ambrose first alledged, was; bicause there was nothing found in the holie scriptures, how these things ought to be vsed. Therevnto we answer, that they are found in the holie scriptures generallie; Whether ye eat, ¹¹⁰ or whether ye drinke, or whether you doo anie thing else, doo all things to the glorie of God. Wherefore the bodie and the mind must otherwhiles be so refreshed with plaies, as afterward we maie be chéerefull and prompt to weightier matters. Furthermore, there is nothing found particularlie in the scriptures touching bakers, cookes, or shipmen; and yet neuerthelesse, their exercises must not be altogither excluded.

¹¹¹ Chrysostome said, that the diuell found out plaie, alledging this; that The people sat downe to eate and to drinke, ¹¹² and rose vp to plaie. If a man looke throughlie into the place of this father, he shall perceiue that he spake of those men, which would not repent: but were woont to saie; I would to God I might neuer wéepe, but might alwaies laugh and plaie! To whom, he saith; ¹¹³ Christ preached; Blessed are they that mourne. And forsomuch as we sinne so often, & doo so gréeuouslie offend God; how should we haue leisure to plaie? He also condemneth those plaies, whereby we are made sluggish and vnapt to good works. We doo not (saith he) in plaie or laughing, imitate Christ or the apostles: for we neuer read, that they either plaied or laughed. Howbeit, he addeth a moderation, séeing he saith; I doo not generallie take awaie all laughter, but excessiue and immoderate laughter. Lastlie, he conuerteth his speach vnto stage plaies, and saith; that They were inuented by the diuell: for they conteine the wicked acts and whordoms of the gods, whereby the consciences of godlie men are gréeuouslie wounded⟨…⟩, and wicked lusts are manie waies stirred vp.

And whereas he saith, that these things were inuented by the diuell, he speaketh nothing contrarie vnto the truth: sith (as I haue declared) they were instituted vnto the honour of false gods. ¹¹⁴ Yea and he addeth moreouer, that the diuell builded stages in cities. But now to conclude, me thinketh that those kind of plaies, which serue for refreshing of mens strength, are not vtterlie to be forbidden. Neither ought we lightlie to be offended, if we sée men plaie at chesse; with which plaie the powers of ⟨…⟩h⟨…⟩ ⟨…⟩ are nothing holpen, but onelie the industrie of the mind exercised. For if strength faile through age, so that they cannot exercise themselues by anie other meanes, or that their bodies be but weake; why should they not be permitted to delight themselues moderatelie with this kind of plaie? Neither also is he straitwaies to be condemned, which being sicke or weake, recreateth himselfe with that kind of plaie, which dependeth vpon chance or fortune; so that therein be no hazarding of monie. For we must chéefelie consider, to what intent the lawes forbad it: vndoubtedlie it was, bicause a man should not prodigallie waste his goods. And therefore it was prouided by the lawe, ¹¹⁵ that a man should not hazard aboue a shilling: as we haue in the Code, in the place before alledged. The meaning of the lawe was this, that monie should not be ill spent.

20 But some saie, that they take no pleasure in plaie, vnlesse they plaie for monie. But I maie aske of them, to what vse they meane to imploie that monie? Perhaps they will saie vpon a feast. And whie not rather vpon the poore? But I saie, it is much safer and better not to plaie for anie monie at all. For although it may be, that thou thy selfe art not touche⟨…⟩ with couetousnes; yet perhaps the other, with whom thou plaiest, is touched. Let the occasions be taken awaie, which otherwise be manie enow that mooue vnto euill. And if there were nothing else to feare vs from plaies, let vs for Gods sake weigh the scarsitie that we haue of time. The lawe of God requireth so manie duties, that all our whole life is not able to performe them; & yet shall we bestowe time in plaies? We are sufficientlie infected otherwise with couetousnesse of monie, and with ambition to excell and ouercome others: whie doo we stirre vp these infirmities with plaies? Albeit thou wilt saie; These things are neuer stirred vp in mée. But now, thou must remember, that they maie easilie be stirred vp. And we must not onelie sée to our selues, but also haue a regard, that we bring not other likewise vnto this point. And thus much of the honest kind of plaies and games.

If there be anie, which doo plaie, being intised with couetousnesse; let them knowe, that they, like euill merchants, rather th⟨…⟩ and change, than plaie: for they séeke no other thing but filthie gaine. Neither séeke they pleasure, which in honest plaies is the chiefest: but they séeke their owne commoditie, and that by vile means. And whereas they, which delight immoderatelie in plaies, doo saie; There must be some pleasure in the life, whereby we maie be recreated. Let vs grant that it be so: but in the meane time they must be admonished, that there be other pleasures more honest. Paule to the Ephesians, the fift chapter, ¹¹⁶ saith; Speake vnto your selues in psalms, hymnes, and spirituall songs, singing and making melodie in your hearts. ¹¹⁷ The verie same writeth he vnto the Colossians, the third chap. Tertullian in Apologetico, saith; that Christians vsed to assemble togither, ¹¹⁸ to their moderat short suppers, ¹¹⁹ & when they were refreshed with meate, they sang diuine praises vnto God, and recited some thing out of the holie scriptures, exhorting one another thereby. And by this meanes they returned sober home.

There be also problemes, wherewith the wits maie be exercised and refreshed: which if they séeme to be too hard, there are stories, which may with lesser labour be learned. Whie haue they not remembrances to read them vnto them? There is no historie so slender, which is not verie profitable for some part of mans life. There be histories also of plants, of hearbs, and of stones. There are likewise communications of godlie men one with another, wherewith minds are refreshed, and therewithall edified. I doo not (as I haue said) debar plaies vtterlie; but I preferre these things, as much more honest and profitable. Although the plaie of Samson was honest and séemelie, yet had it a deadlie end. And if this plaie had such ill successe; what is to be hoped of those, which are forbidden by the lawes? They that made those lawes, were wise men in gouerning of the common-weale: to whom, séeing credit is giuen in other things, whie is it not also giuen in this one?

Of Gentlenesse and affabilitie.

21 The vertue which followeth things delightfull in sports, is ⟨…⟩, to wit, Gentlenesse and Affabilitie in speach. It is otherwhile a necessarie thing: for as the bodie hath néed of rest so the mind to be refreshed with some pleasure. Yet must we beware, that we be not too forward in those things, least we hurt, and least that we speake anie vncleane thing. Moreouer, we must obserue the circumstances; to wit, When, With whom, and How; and that it be doone with such words and actions as be conuenient. The excesse is ⟨…⟩, to wit; when men vse a certeine reprochfull kind of scoffing, when they speake those things that be filthie and hurt others, and haue no consideration of time, maner, or persons. ⟨…⟩, signifieth an altar, and in old time about altars there was meate: and then there sat iesters about the altars, that they by their much babbling (which oftentimes was verie vnciuill) might make men merrie: these are said to be rude and rusticall persons. Or else, as they which be pleasant, maie be called ciuill; so these other maie be called vnciuill.

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Footnotes

1. In Rom. 2, verse. 21. What theft is. ↩

2. The forme of the doctrine of the ten commandements. ↩

3. We must consider what is comprehended vnder euerie precept of the ten commandements. ↩

4. Matt. 5, 21. ↩

5. What sacrilege is. ↩

6. Deut. 12, 3. ↩

7. A lawe giuen to the Iewes for destroieng of images. Iosua. 7, 1. ↩

8. 1. Sam. 15, 8
   ↩

9. Exod. 32, 20 ↩

10. What our magistrats maie doo with the superstitious things that be giuen. ↩

11. In 2. Sam. 12, verse. 5. The punishment of theft. ↩

12. Whether the sentence of Dauid be against the lawe, in Deut. 4, 2. and 12, 13. ↩

13. Whether the lawe of God be changed. ↩

14. Whether Dauids speech were hyperbolicall. ↩

15. The lawe in some case staieth a theefe. Exod. 22, 2. ↩

16. Foure fold restitution. ↩

17. Luke. 19, 8. ↩

18. Seuen fold restitution. ↩

19. verse. 30. ↩

20. Whether Dauid were punished aboue foure fold. 2. Sam. 16, 22. 2. Sam. 12, 18. &. 13, 28. & 18, 14. and 1. Kin. 2 25. ↩

21. In Gen. 37, verse. 25. The crime of stealing awaie of seruants punished by death. Deut. 24, 7. Exo. 21, 16. Gen. 37, 28. Matt. 27, 5. ↩

22. In 1. Cor. 16. verse. 4. ↩

23. The communitie of things among the Anabaptists is confited. Looke in the booke De votis pag. 79. put foorth at Basil. ↩

24. Charitie must be doone in order, yet not to be too strait laced. ↩

25. Gal. 6, 10. ↩

26. Augustine in this case admitteth lots. ↩

27. Who is vnderstood to be our neighbour. ↩

28. Luk. 10, 36. The parable of the Lord. ↩

29. The example of Elias. 1. Kin. 17, 11 ↩

30. 1. Kin. 17, 9.
    ↩
31. 1. Iohn. 3, 16
    ↩

32. A place out of Luke. 11. ↩

33. verse. 41. ↩

34. Eccl. 30, 24. ↩

35. Matt. 12, 33. ↩

36. Acts. 15, 9. ↩

37. verse. 16. A place out of the 13. chap. to the Hebrues. ↩

38. Against vagabond beggers. ↩

39. A remedie for the poore. ↩

40. In Rom. 12. verse. 13. The saints haue more need than others. ↩

41. verse. 21. A lawe for the poore and strangers. ↩

42. Leuit. 19, 9. &c. ↩

43. Deu. 10, 18, &c. ↩

44. Gala. 2, 10. ↩

45. Whether the poore must be holpen before their extreame necessitie. ↩

46. We must benefit not onelie the present, but the absent. ↩

47. We must impart to the vse of the poore, not to their pleasure. ↩

48. In giuing of almes, is a certeine communicating. Esaie. 2, 3. Iohn. 4, 22. ↩

49. verse. 23. ↩

50. Luke. 16, ⟨…⟩. ↩

51. A reward of almes deeds. Rom. 2, 6. ↩

52. Matt. 25, 35 ↩

53. To follow hospitalitie is more than to keep hospitalitie. Gen. 18, 2. Looke in Iud. 9, 11. ↩

54. Gen. 19, 2. ↩

55. Hospitality becommeth a noble man. ↩

56. Iupiter was a keeper of hospitalitie. ↩

57. In Iudg. 4, verse. 22. Whether I⟨…⟩hel did right in violating the laws of hospitalitie. ↩

58. Who the Kenits were. ↩

59. Who Sisara was. ↩

60. The lawes of hospitalitie ought ordinarilie to be kept iuiolated. Gen. 19, 8. ↩

61. Iud. 19, 25. ↩

62. Pythagoras ↩

63. Certeine mischeeuous houses. ↩

64. Gen. 18. ↩

65. Matt. 25, 35. ↩

66. Deut. 23, 7. ↩

67. No lawes of freendship so necessarie, but must be broke~ when God commandeth. ↩

68. Exo. 32, 29. ↩

69. Iere. 48, 20. ↩

70. Deut. 13, 6. ↩

71. Gen. 22, 2. ↩

72. verse. 6. ↩

73. What happeneth to them that haue a preposterous clemencie. 1. kin. 20, 39. ↩

74. In Iud. 12, ⟨…⟩ ↩

75. The degrees of benefits. ↩

76. Wherein Ieptha is resembled vnto Christ. ↩

77. Iudg. 12, 3. ↩

78. The degrees of vngratefull men. ↩

79. That the benefits, which we receiue of men, doo come from God. ↩

80. Whether benefits are to be withdrawn from the vnthankful. ↩

81. How we may withdrawe our benefits. ↩

82. Ose. 2, 5. ↩

83. Matth. 5, 45 ↩

84. Two kinds of benefits of God. ↩

85. A similitude. ↩

86. A similitude. ↩

87. How we should behaue our selues towards the vngratefull. ↩

88. In Iudg. 4. ↩

89. Looke 1. Cor. 9, 24. Ambrose. ↩

90. Chrysost. ↩

91. 1. Cor. 10, 7.
    ↩

92. Augustine. ↩

93. Aristotle. ↩

94. The cause of delighting in play. ↩

95. No rule in the holie scripture concerning plaies. ↩

96. Gen. 32, 24. Gen. 21, 9. ↩

97. 2. Sam. 6, 14 1. Sam. 18, 6.
    ↩

98. Matt. 11, 16. ↩

99. A distinction of plaies. ↩

100. Diceplaie condemned by the ciuill lawe. ↩

101. Against them which defend dice-plaie. ↩

102. Whether things lost by diceplaie should be recouered. ↩

103. Augustine. ↩

104. What kind of plaie is licenced. Iustinian. ↩

105. Aristotle. ↩

106. Tableplaie. Plato. ↩

107. Terence. ↩

108. Psal. 118, 37 ↩

109. Augustine. Lactantius. Ierom. Stage plaies condemned by fathers. ↩

110. 1. Co. 10, 31
     ↩

111. Chrysost. ↩

112. 1. Cor. 10, 7.
     ↩

113. Matth. 5, 4. ↩

114. What must be iudged ⟨…⟩ plaies. ↩

115. To what end the la⟨…⟩ forbad games. ↩

116. verse. 9. ↩

117. verse. 16. ↩

118. Tertullian. ↩

119. Other honest exercises besides plaies or games. ↩