A68840:1780
Most fruitful [and] learned co[m]mentaries of Doctor Peter Martyr Vermil Florentine, professor of divinity, in the University of Tygure with a very profitable tract of the matter and places. Herein is also added [and] contained two most ample tables, aswell of the matter, as of the words: with an index of the places in the holy scripture. Set forth & allowed, according to the order appointed in the Queens majesties injunctions.Most fruitfull [and] learned co[m]mentaries of Doctor Peter Martir Vermil Florentine, professor of deuinitie, in the Vniuersitye of Tygure with a very profitable tract of the matter and places. Herein is also added [and] contained two most ample tables, aswel of the matter, as of the wordes: wyth an index of the places in the holy scripture. Set forth & allowed, accordyng to thorder appointed in the Quenes maiesties iniunctions.
London: printed by John Day, 1564London: printed by Iohn Day, 1564
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The civil laws are utterly against the reconciliation of the husband and the wife, after the one hath committed adultery.1 For in the Code ad. l. Juliam de adulteriis in the law Castitati nostrorum temporum it is ordained, that if a man married again a wife condemned of adultery, he incurreth the crime of being a bawd. And in the same title in the law Crimen, it is had, that he which retaineth still in matrimony a wife that hath played the adulteress, can not accuse her of adultery. Although afterward by a new law it was otherwise provided for. Neither was it a light thing to be condemned is a bawd: but it was even as grievous ⟨image 255⟩as if a man had ben condemned of adultery. Yea and if a man retain her that is condemned of adultery, he may him self without an accuser be condemned of adultery. And if a man marry again her whom that he hath once repudiated, he cannot accuse her of the adultery before committed. But if she again commit adultery, he may. Because in marrying her again he seemeth to have allowed her act. And if any woman be condemned of adultery, no man can take her to wife. Wherefore the civil laws do abhor from reconciliation after adultery, so that it be convict and condemned. For if it be only his suspicion, it is lawful for the husband to retain and accuse her whom he suspecteth: Who if he afterward see that he was led by a vain suspicion to accuse her, he may cease from that which he hath begun, so that he first obtain a release of the Judge.
THe ciuil lawes are vtterly against the reconciliation of the husband and the wife, after the one hath committed adultery.1 For in the Code ad. l. Iuliam de adulteriis in the law Castitati nostrorum temporum it is ordeined, that if a man maried againe a wife condemned of adultery, he incurreth the crime of being a bawd. And in the same title in the law Crimē, it is had, that he which retaineth still in matrimonye a wife that hath played the adulteresse, can not accuse her of adultry. Although afterward by a new law it was otherwise prouided for. Neither was it a light thinge to be condemned is a bawde: but it was euen as greiuous ⟨image 255⟩as if a man had ben condēned of adultry. Yea and if a man retayn her that is condēned of adultry, he may him self without an accuser be condēned of adultry. And if a man marie agayn her whom yt he hath once repudiated, he cannot accuse her of the adultry before committed. But if she again commit adultry, he may. Bycause in marieng her againe he seemeth to haue allowed her acte. And if any woman be condemned of adultry, no man can take her to wife. Wherefore ye ciuil lawes do abhor from reconciliacion after adultry, so that it be conuict and condemned. For if it be onely his suspicion, it is lawful for the husband to retayne and accuse her whome hee suspecteth: Who if hee afterwarde see that he was ledde by a vayne supicion to accuse her, hee maye cease from that which he hath begonne, so that he first obteine a release of the Iudge.
Jerome upon the .19. chapter of Matthew may appear to agree with the civil laws. For he writeth: she which hath divided one flesh into one or two, ought not to be retained, least her husband be made subject unto the curse. For as it is written in the .18. chapter of the Proverbs: He which retaineth an adulteress, is ungodly and a fool. In deed so have the .70. interpreters turned it, but the verity of the Hebrew hath it not. The same Jerome saith: If there happen any sin, it breaketh not matrimony. But if there happen adultery, then the wife is not lawful. And in the .32. question the first, are rehearsed the words of Chrysostom. If a man have to do with an adulterous wife, let him do penance. And the same Chrysostom upon the .26. chap. of Matthew: Even as he is unjust which accuseth an innocent, so is he a fool which retaineth an adulteress. The same thing is had in the decretals de Adult. in the chap. Si vir sciens: And it was decreed at the council of Orleans. The husband which retaineth an adulteress is partaker of the crime. And if a woman repudiated, marry an other, her last husband being dead, she can not return unto the first. For now she is unclean unto him, as it is written in the .24. of Deut.
Ierome vpon the .19. chapter of Mathew may appeare to agree with the ciuil lawes. For he writeth: she which hath deuided one flesh into one or two, ought not to be retained, least her husbande be made subiect vnto the curse. For as it is written in the .18. chapter of the Prouerbes: He which retaineth an adultresse, is vngodly and a foole. In dede so haue the .70. interpreters turned it, but the verity of the Hebrewe hath it not. The same Ierome saith: If there happpen any sin, it breaketh not matrimony. But if ther happen adoultery, then the wife is not lawfull. And in the .32. question the first, ar rehearsed the words of Chrisostome. If a manne haue to doe with an adulterous wife, let him do penaunce. And the same Chrisostome vpon the .26. chap. of Mathew: Euen as he is vniuste whiche accuseth an innocent, so is he a foole which retayneth an adulteresse. The same thing is had in the decretals de Adult. in the chap. Si vir sciens: And it was decreed at the counsell of Orleaunce. The husband which retaineth an adulteresse is partaker of the crime. And if a woman repudiated, marye an other, her laste husband being dead, she can not return vnto the first. For now she is vncleane vnto him, as it is written in the .24. of Deut.
But now omitting these things, let us see the reasons which serve for reconciliation. God himself which is only good, would be the husband of the church, and that not only in our time, but also in the times of the fathers. But the church, especially the old church, oftentimes turned aside to idolatry, and committed whoredom with the Gods of the Gentiles, as every where appeareth in this book, and also in the history of the kings, and in the prophets: Nevertheless yet Jeremiah called it back again in the name of God to return to her husband. Which self thing Hosea the prophet also did, & that with many words. And if god be ready to receive his wife being an adulteress, man ought also to return into favour again with his wife, especially if she repent, and begin a new life. For as many as are christian men, profess the imitation of God. There is also an example of David, who toke again his wife Michol, although her father had placed her to an other man.1 Justinian also in his Authentics, when he commandeth that an adulteress should be beaten & be shut up in a monastery, yet he giveth liberty to the husband to take her again, if he will, within the space of two years, & so he most manifestly alloweth reconciliation.
But now omitting these thinges, let vs see the reasons which serue for reconciliation. God himselfe which is onely good, would be the husbande of the church, and that not onely in our time, but also in the times of the fathers. But the church, especially the old church, oftentimes turned aside to idolatry, and cō mitted whoredome with the Gods of the Gentiles, as euerye where appeareth in this booke, and also in the history of the kinges, and in the prophetes: Neuertheles yet Ieremy called it back againe in the name of God to return to her husband. Which selfe thinge Hoseah the prophet also did, & that with many words. And if god be redy to receaue his wife beynge an adulteresse, man ought also to returne into fauor agayne with his wife, especially if she repent, and beginne a new life. For as many as are christian men, professe the imitation of God. Ther is also an example of Dauid, who toke agayne his wife Michol, although her father had placed her to an other man.1 Iustinian also in his Authentikes, when he commaundeth that an adulteresse should be beaten & be shut vp in a monastery, yet hee geueth libertye to the husbande to take her againe, if he will, within the space of two yeares, & so he most manifestly alloweth reconciliation.
1Augustine in his. 2 book to Pollencius is very much in this, that they should be reconciled. For many in his time would not receive their wives which had committed adultery, as such, as which were now polluted & contaminated. Where fore he wrote: doest thou think her polluted, whom baptism and repentance hath purged? Whom God hath cleansed? She ought not to seem to thee polluted. And if she be now reconciled unto the keys of the church, & admitted into the kingdom of heaven, by what right canst thou put her from thee? These things are had also in 32. question .1. If she have fallen, thou must know it came of humane nature, & mercy must be showed her, if she arise. For we would the same to be done unto us. And extreme right, is extreme wrong. In the decretals de adulteriis & stupris, in the chap. Si vir sciens, it is had out of the counsel of Orleans. ⟨p. 250⟩An adulteress if she repent, ought to be received. The gloss in that place demaū death, by what right or duty she ought to be received. It answereth: Not by the law of necessity, for if the man will not, he cannot be compelled to receive her, wherefore he ought by the law of honesty to take her again. But I would demand whither it ought not also to be done by the duty of piety & by the strength of the commandment of God, forasmuch as Paul to the Philip. saith, do these things, whatsoever are honest and just? Therefore it is also don by necessity of the commandment. But the glosser in that place entreated of the outward judgement, wherein no man can be compelled to receive an adulteress. But in the Cannon now cited it is added: Not very often. For if she fall often into adultery, she ought not to be received. The Gloss in the same place objecteth unto it self christ, who when he was demanded, how often we should forgive our brother when he offendeth against us, answered not only seven times, but seventy seven times. To this he saith, that the words of the Cannon are to be understand, that when the adulteress so oftentimes falleth, the church shall not entreat for her reconciliation, partly because there should be opened a window to wickedness,2 and partly because she might think that penance is but feigned and dissembled. There is also added an other answer, that that is spoken for a terror, least men should more freely and carelessly commit sin.
Hereby is gathered that the church ought to entreat for the reconciliation of the repentant, that they may be reconciled. Wherefore an adulteress, either showeth signs of repentance, or else showeth not. If she show signs, the church ought to entreat for her, that there may be a reconciliation made. But if she show none, the church shall not entreat for her: otherwise it should seem to maintain sins.
Hereby is gathered that the church oughte to entreate for the reconciliation of the repentant, that they may be reconciled. Wherfore an adultresse, either sheweth signes of repentaunce, or els sheweth not. If she shew signes, the church oughte to entreate for her, that there may be a reconciliation made. But if she shewe none, the churche shall not entreate for her: otherwise it should seme to maintain sinnes.
Now must we answer unto the arguments which seemed to be against reconciliation.1 As touching the civill laws they are to be corrected by the word of God. Jerome and Chrysostom do speak of such an adulteress which repenteth not, which self same thing is manifestly understand by the counsel of Orleans. For that it is there had: He which retaineth an adulteress, is partaker of the crime: but if she repent, let her be received. But why the law of Moses suffered not, that a wife repudiated should not after the death of her latter husband return unto her first, the cause may easily be assigned. For if he had permitted it, then divorcements would easily have been had, in hope sometimes to recover again their wife. God would that she that was repudiated, should return no more, to the end that she should not easily be repudiated. There might also be conspiracies made against the latter husband, whereby the wife might, when he were dispatched away, return again unto her first husband. Wherefore the law of God was most just, which pertained not unto adulterous women, which by the commandment of God ought to be stoned. By these things now it is manifest that it is lawful for the husband to return into favour with his wife being an adulteress, so that she repent: who yet ought to accuse his wife of adultery, if it be a public crime, or if she persevere in her wickedness, or else if she bring forth any children by adultery, least the lawful heirs should be defrauded: for unless she be accused, the husband cannot deprive the son borne in adultery, but that he shall inherit. Farther, let the church entreat and work with him, that he would receive again the woman being repentant. Wherefore our Levite ought not to be reproved, because he received again into favour his wife being an adulteress, so that she repented her of her adultery. But now will I return to the interpretation.
Now must we aunswere vnto the arguments which semed to be agaynst reconciliation.1 As touching the ciuill lawes they are to be corrected by the word of God. Ierome and Chrisostome do speake of such an adultresse whiche repenteth not, which selfe same thing is manifestly vnderstand by the counsel of Orleance. For that it is there had: He whiche retaineth an adultresse, is partaker of the crime: but if she repent, let her be receaued. But why the lawe of Moses suffred not, that a wife repudiated should not after the death of her latter husbande returne vnto her first, the cause may easely be assigned. For if he had permitted yt, then diuorsements would easely haue bene had, in hope somtimes to recouer agayne theyr wife. God would that she that was repudiated, shoulde returne no more, to the ende that shee shoulde not easelye bee repudiated. There mighte also bee conspiracies made agaynste the latter husbande, whereby the wyfe myghte, when hee were dyspatched awaye, returne agayne vnto her firste husbande. Wherefore the lawe of God was moste iuste, whiche pertayned not vnto adultrous women, which by the commaūdement of God ought to be stoned. By these thinges now it is manifest that it is lawfull for the husband to return into fauor with his wife being an adulteresse, so that she repent: who yet ought to accuse his wife of adultry, if it be a publike crime, or if she perseuer in her wickednes, or els if she bring forth any children by adultry, least the lawful heires should be defrauded: for vnlesse she be accused, the husbande cannot depriue the son borne in adultry, but that he shall inherite. Farther, let the church entreate and work with him, that he would receaue againe the woman being repentāt. Wherfore our Leuite ought not to be reproued, bicause he receaued again into fauor his wife being an adultresse, so that she repented her of her adultery. But now will I return to the interpretation.
11 When they were near to Jebus, the day was sore, spent and the servant said unto his master: come, I pray thee, and let us turn into this city of the Jebusites, and lodge all night there. 12 And his master answered him: we will not turn into the city of strangers that are not of the children of Israel, but we will go ⟨image 256⟩forth to Gibaah. 13 And he said unto his servant: Come, and let us draw near to one of these places, that we may lodge in Gibaah or in Ramah. 14 So they went forward upon their way, and the sun went down upon them near to Gibaah, which is in Benjamin. 15 Then they turned thither to go in and lodge in Gibaah: and when he came, he sate him down in a street of the city: for there was no man that took them into his house to lodging. 16 And behold, there came an old man from his work out of the field at even, and the man was of mount Ephraim: but dwelt in Gibbaah, and the men of the place were the children of Jemini. 17 And when he had lift up his eyes, he saw a wayfaring man in the streets of the city: then this old man said, whether goest thou, and whence camest thou? 18 And he answered him, we came from Beth-lehem Judah, unto the side of mount Ephraim: from thence am I: and I went to Beth-lehem Judah, and go now to the house of the Lord: and no man receiveth me into his house. 19 Although we have straw and provender for our Asses, and also bread and wine for me and thine handmaid, and for the boy that is with thy servant: we lack nothing. 20 And the old man said: peace be with thee: all thy penury be upon me: only abide not in the street all night.
11 When they were nere to Iebus, the day was sore, spent and the seruant said vnto his master: come, I pray thee, and let vs turn into this city of the Iebusites, and lodge al night there. 12 And his maister aunswered him: we wil not turne into the city of straungers that are not of the children of Israel, but we will go ⟨image 256⟩forth to Gibaah. 13 And he said vnto his seruant: Come, and let vs draw nere to one of these places, that we may lodge in Gibaah or in Ramah. 14 So they wente forwarde vpon their waye, and the sunne wente downe vpon them nere to Gibaah, which is in Beniamin. 15 Then they turned thither to goe in and lodge in Gibaah: and when he came, he sate him down in a strete of the city: for there was no man that tooke them into his house to lodging. 16 And behold, there came an old man from his worke out of the field at euen, and the man was of mounte Ephraim: but dwelte in Gibbaah, and the men of the place wer the children of Iemini. 17 And when he had lift vp his eyes, he saw a wayfaringe man in the streetes of the city: then this old man sayd, whether goest thou, and whence camest thou? 18 And he aunswered him, we came from Beth-lehem Iudah, vnto the side of mounte Ephraim: from thence am I: and I wente to Beth-lehem Iudah, and go now to the house of the Lorde: and no man receaueth me into his house. 19 Although we haue straw and prouender for our Asses, and also breade and wyne for me and thine handmayd, and for the boy that is wyth thy seruant: we lacke nothing. 20 And the old man said: peace be with thee: al thy penury be vpon me: onely abide not in the strete al night.
Jerusalem was therefore called Jebus, because the Jebusites in the old time inhabited it. The servant counselled his master to take jodgynge before the Sun should set. But he would not. We will not turn in (saith he) neither to this city nor to that, neither to any other city of strangers which are Gentiles. But it may seem marvellous how Jerusalem is called strange from the Israelites, when as in the beginning of this book there is mention made that the Hebrews toke it & named it Jerusalem. 1They which said that this history is to be referred unto the first times of the Judges, namely that it was done before Othoniell began to judge, from the death I say of Joshua, to the government of Othoniell, seem to be led by this argument. In that space of time they say these things happened. These mens conjecture hath in deed some show of truth. But it is not very firm. For we must know that the Jews often times behaved themselves ill in falling from the worshipping of the true God. Wherefore he left them destitute of his aid, whereof they being bereaved, they were again overcome of those, whom before they had overcome, whereby it came to pass that the Jebusites recovered again their city and dwelled in it. Wherefore those things which are written in the beginning of this book, are not against those which are now declared. For the Jebusites having recovered their city, inhabited it as they did before, and it was called after the old name.
Ierusalem was therfore called Iebus, bicause the Iebusites in the old time inhabited it. The seruant counselled his master to take iodgynge before the Sunne should set. But he would not. VVe will not turne in (sayth he) neither to this city nor to that, neither to any other city of straungers which ar Gentiles. But it may seme merueilous how Ierusalem is called straunge from the Israelites, when as in the beginning of this booke there is mencion made yt the Hebrewes toke it & named it Ierusalem. 1They which sayd that this history is to be referred vnto the fyrst times of the Iudges, namely that it was done before Othoniell beganne to iudge, from the death I say of Iosua, to the gouernment of Othoniell, seeme to be ledde by this argument. In that space of time they say these thinges happened. These mens coniecture hath in dede som shew of truth. But it is not very firm. For wee muste knowe that the Iewes often times behaued themselues ill in fallinge from the worshippinge of the true God. Wherefore he left them destitute of his ayde, wherof they being beriued, they were again ouercome of those, whome before they had ouercome, whereby it came to passe that the Iebusites recouered agayne theyr city and dwelled in it. Wherfore those thinges which are written in the beginninge of this booke, are not agaynst those which are nowe declared. For the Iebusites hauing recouered theyr city, inhabited it as they did before, and it was called after the old name.
1The servant did give his master wise counsel, if a man should look upon that the event. For it is dangerous to travail by night especially for a man that is a stranger and unarmed, as this Levite was, which had with him only his wife and his servant. Neither is this any new or unaccustomed thing that servants are sometimes wiser than their masters, although it oftentimes happeneth, that counsel hath authority of the giver: as we understand happened here, where counsel although it were profitable,2 is despised, peradventure because it came from a servant. Aristotle in his Politics saith, they which excel in mind & counsel ought ⟨p. 251⟩to bear rule and they which are strong of body must obey. But that cometh not always to pass: yea rather it oftentimes happeneth that masters which are not of the wisest, but yet strong in body, have servants far wiser then themselves, although they be not very strong in body. Farther we must not deny,3 but the prudence and counsels which are the gifts of God are not bound unto the conditions or estates of Lordship and servitude, nor also to the temperatures of bodies. God giveth them, to them whom he thinketh good, & that most freely, sometimes to servants, and sometimes to Lords, sometimes to poor men, and sometimes to rich men. GOD ministered unto a man being a servant good counsel: which yet the Levite would not fellow to his great hurt. For if he had turned into the City of the Jebusites, peradventure he had not fallen into that calamity which followed.
1The seruant did geue his maister wise counsell, if a man should loke vpon yt the euent. For it is daungerous to trauayle by night especially for a man that is a straunger and vnarmed, as this Leuite was, which had with him onely his wife and his seruant. Neyther is this any new or vnaccustomed thinge that seruantes ar somtimes wiser thē their masters, although it oftētimes happeneth, that counsel hath authority of the geuer: as we vnderstand happened here, wher counsel although it were profitable,2
These things are spoken concerning the counsel of the servant if we consider the utility thereof: but yet a thing is not to be judged by the event.1 Neither is the Levite in this place rashly to be accused: because it seemeth that he had a show of honesty & piety. For he thought, that if it were possible, he should not go unto the ungodly & Idolaters, such as were the Jebusites, and he had a great deal better opinion of the Hebrews, then of strangers. Yea and the servant, for that he so earnestly desired to turn into the Jebusites, may be accused either of sluggishness, for that he being weary of the way, would take no pains to go any further: or else he may be accused of unadvisedness, because he considered not with himself that the Jebusites were enemies unto the Hebrews: or else of an ungodly mind, for that he little passed to turn unto Idolaters. Wherefore it seemeth that the Levite did rightly and wisely, if we look upon the ordinary way and law of piety, and not upon the end. But all things happened contrarily. For in Gibaa (as we shall hear,) his wife was by violence oppressed, and so died: and civil war stirred up, wherein many thousands of men died.2 Wherefore we ought always to suspect our counsels as touching the end, but yet not as touching justice, not that we should fear, least god should cast us away, but least for our sins there might happen some miserable end. Wherefore when we have determined to do any thing, we must with most fervent prayers pray unto God to turn to good the counsel which we have taken, and to direct our purpose. For unless he build the house,3 they labour in vain which build it. And except he prosper our enterprises, all things are in vain taken in hand. And yet in the mean time we must use a very great diligence. But now we read not that the Levite called upon God, when as yet he was in some danger. Jacob when he should journey into Mesopotamia called upon God with a great faith.
These thinges are spoken concernyng the counsell of the seruaunt if we consider ye vtility therof: but yet a thing is not to be iudged by ye euent.1 Neither is the Leuite in this place rashely to be accused: bycause it seemeth that he had a shewe of honesty & piety. For he thought, that if it were possible, he should not go vnto the vngodly & Idolatrers, such as wer the Iebusites, and he had a great deale better opinion of the Hebrues, then of straungers. Yea and the seruaunt, for yt he so earnestly desired to turne into ye Iebusites, may be accused either of sluggishnes, for that he being weary of the waye, would take no paynes to go any further: or els he may be accused of vnaduisednes, bycause he considered not with himselfe yt the Iebusites wer enemyes vnto ye Hebrues: or els of an vngodly mind, for that he litle passed to turne vnto Idolatrers. Wherfore it seemeth that the Leuite did rightly and wisely, if we looke vpon the ordinary way and law of piety, and not vpon the end. But all thynges happened contraryly. For in Gibaa (as we shall heare,) his wife was by violence oppressed, and so died: and ciuile warre stirred vp, wherin many thousandes of men died.
The counsel or purpose of the Levite was to turn into Cities which the Hebrews inhabited, especially either unto Gibaa or unto Rama. These Cities were not far from Jerusalem. He entered into Gibaa, where no man bad him to his house. That City longed to the tribe of Benjamin. It may seem that he would rather have gone to Rama, but (as it is written) the sun went down upon him nigh unto Gibaa, wherefore he entered into a City of men uncourteous. For when the man being a stranger stood in the streets in the night time, no man received him into his house. But where as barbarous inhospitality reigneth, there also are more grievous wicked vices wont not to be wanting.1 But why no man received him into his house, the cause was, for that in a great number of evil Citizens, there were very few good men, & if there were any, the same were afraid to receive him into their house, least for his sake some evil should happen unto them. For they knew the wantonness and the filthy lusts of those men. And so whilst the stranger was despised, the law of God was in that City had in contempt. For it commanded, that gentleness should be showed unto strangers, yea and God called himself the tutor and revenger of strangers, neither could ⟨image 257⟩those Citizens seem any longer to be the people of God, seeing they had cast away his law.
The counsell or purpose of the Leuite was to turne into Cities which the Hebrues inhabited, especially either vnto Gibaa or vnto Rama. These Cityes were not farre from Ierusalem. He entred into Gibaa, where no man bad hym to hys house. That City longed to the tribe of Beniamin. It may seeme that he would rather haue gone to Rama, but (as it is written) the sunne went downe vpon him nyghe vnto Gibaa, wherfore he entred into a City of men vncurteous. For whē the man being a straunger stoode in the streetes in the night tyme, no man receaued him into his house. But where as barbarous inhospitality reigneth, there also are more grieuous wicked vices wont not to be wantyng.1 But why no mā receaued him into his house, the cause was, for that in a great number of euil Citezins, there were very few good men, & if there were any, the same wer afrayed to receaue him into their house, least for his sake some euill should happen vnto them. For they knewe the wantōnes and the filthy lustes of those men. And so whilest the straunger was despised, the law of God was in that City had in contempt. For it commaunded, that gentlenes should be shewed vnto straungers, yea and God called himselfe the tutor and reuenger of straungers, neither could
1And even as to contemn strangers is a most grievous vice: so is Hospitality a virtue most excellent. Wherefore in the Epistle to the Hebrews it is written: Forget not liberality and Hospitality. Although (not to dissemble) in Greek it be somewhat otherwise written [Greek or Hebrew].2 But [Greek or Hebrew] is the general word of Hospitality. Then it followeth: For with such sacrifices God is well pleased. Out of which place the Papists go about to defend merits, as though he which showeth himself liberal towards the poor, shall deserve something at Gods hand. But in the Greek is read [Greek or Hebrew], which signifieth not, shall be won by desert, but receiveth with a glad and cheerful mind: which is to be referred unto God, and not to those which show liberality unto the poor. The sense therefore is this, that god doth rejoice in such sacrifices, & doth accept them with a glad mind, yea and Christ himself also shall say in the last judgement: I was a stranger and ye lodged me, for he that receiveth a stranger, receiveth Christ in him. So Abraham & Lot when they thought that they had had strangers in their house, received the Son of God & angels. The Gibeonites being void of this virtue, contemned the Levite being a stranger walking in the street. But there was in that City a certain other stranger, which was borne in mount Ephraim, who being moved with mercy, received the Levite into his house. And so in Gabaa a stranger was better then the Citizens. This man peradventure was a husband man, and in the evening returned out of the field from his rustical work. The Levite telleth him that he hath provender for his Asses, and also that he wanted not bread and wine, that he might the easelier and willinglier be received. As though he should have said, we shall not be burdenous unto any man, for we have all things that are necessary for our living.
1And euen as to contemne straungers is a most grieuous vice: so is Hospitality a vertue most excellent. Wherfore in the Epistle to the Hebrues it is writtē: Forget not liberality and Hospitality. Although (not to dissemble) in Greeke it be somewhat otherwise written 〈non-Latin alphabet〉.2 But 〈non-Latin alphabet〉 is the general word of Hospitality. Then it followeth: For with such sacrifices God is wel pleased. Out of which place the Papistes go about to defende merites, as though he whiche sheweth himselfe liberall towardes the poore, shall deserue something at Gods hand. But in the Greke is rede , whiche signifieth not, shalbe wonne by deserte, but receaueth with a glad and chearefull minde: which is to be referred vnto God, and not to those whiche shew liberality vnto the poore. The sense therfore is this, that god doth reioyse in such sacrifices, & doth accept them with a glad mynde, yea and Christ himselfe also shall say in the last iudgement: I was a straunger and ye lodged me, for he that receaueth a straunger, receaueth Christ in him. So Abraham & Lot when they thought that they had had straungers in their house, receaued the sonne of God & aungels. The Gabaonites being voyde of this vertue, contemned the Leuite beyng a straunger walkyng in the streete. But there was in that City a certayne other straūger, whiche was borne in mount Ephraim, who being moued with mercy, receaued the Leuite into hys house. And so in Gabaa a straunger was better then the Citezins. This man peraduenture was a husband man, and in the euenyng returned out of the field frō his rusticall worke. The Leuite telleth him that he hath prouendre for his Asses, and also that he wanted not bread and wine, that he might the easelier and willinglier be receaued. As thoughe he should haue sayd, we shall not be burdenous vnto any man, for we haue all things that are necessary for our liuyng.
Peace be with thee: Thy poverty be upon me. Care not (saith he) I will furnish that which wanteth. I nothing pass what thou hast with thee, or what thou hast not. The humanity of this man was great, which appeareth so much the more excellent, because he dwelled among the inhumane and cruel Gibeonites. He was borne & brought up in an other place, where the fear of God was more regarded, then among the Gibeonites. Yet he seemeth not herein to be praised, for that he dwelt so long among ungodly and wicked men.1 For we ought not to esteem any thing so much, that for the cause thereof we should have a will to dwell among idolatrous & wicked men. Wherefore if any grievous chance happen in that society unto men which are otherwise good, they can not complain that the same happeneth unto them undeserved. Lot sped ill because he dwelt among the Sodomites. He saw the country fertile and plentiful, & having great plenty of herds and flocks, he would abide there. But with that he escaped not unpunished. For once he was led away prisoner, and except Abraham had delivered him with an army which he had assembled, he should all his life time have served in most hard bondage. Afterward when these Cities were burnt, he scarcely escaped from burning. Which benefit he may ascribe rather unto Abraham, then unto himself:2 for if he had perished together with them, he should have had no cause to have complained of God. Evil fellowship always for the most part, either hurteth or eis engendereth danger.
Peace be with thee: Thy pouerty be vpon me. Care not (sayth he) I wil furnishe that whiche wanteth. I nothing passe what thou hast with thee, or what thou hast not. The humanity of this man was great, whiche appeareth so muche the more excellent, bycause he dwelled among the inhumane and cruel Gabaonites. He was borne & brought vp in an other place, where the feare of God was more regarded, then among the Gabaonites. Yet he seemeth not herein to be praysed, for that he dwelt so longe among vngodly and wicked men.1 For we ought not to esteme any thyng so much, that for the cause therof we should haue a will to dwell among idolatrous & wicked men. Wherfore if any greuous chaunce happen in that society vnto men which are otherwise good, they can not complayne that the same happeneth vnto them vndeserued. Lot sped yll bycause he dwelt among the Sodomites. He saw the coūtrey fertyll and plentifull, & hauing great plēty of heardes and flockes, he would abide there. But with that he escaped not vnpunished. For once he was led away prisoner, and except Abraham had delyuered him with an army which he had assembled, he should al his lyfe tyme haue serued in most hard bondage. Afterward when these Cityes were burnt, he scarsely escaped frō burning. Whiche benefite he may ascribe rather vnto Abraham, then vnto himself:
