The Divine Institutes

Moreover, there have not been wanting those who esteemed burial as superfluous, and said that it was no evil to lie unburied and neglected; but their impious wisdom is rejected alike by the whole human race, and by the divine expressions which command the performance of the rite. But they do not venture to say that it ought not to be done, but that, if it happens to be omitted, no inconvenience is the result. Therefore in that matter they discharge the office, not so much of those who give precepts, as of those who suggest consolation, that if this shall by chance have occurred to a wise man, he should not deem himself wretched on this account. But we do not speak of that which ought to be endured by a wise man, but of that which he himself ought to do. Therefore we do not now inquire whether the whole system of burial is serviceable or not; but this, even though it be useless, as they imagine, must nevertheless be practised, even on this account only, that it appears among men to be done rightly and kindly. For it is the feeling which is inquired into, and it is the purpose which is weighed. Therefore we will not suffer the image and workmanship of God to lie exposed as a prey to beasts and birds, but we will restore it to the earth, from which it had its origin; and although it be in the case of an unknown man, we will fulfil the office of relatives, into whose place, since they are wanting, let kindness succeed; and wherever there shall be need of man, there we will think that our duty is required. But in what does the nature of justice more consist than in our affording to strangers through kindness, that which we render to our own relatives through affection? And this kindness is much more sure and just when it is now afforded, not to the man who is insensible, but to God alone, to whom a just work is a most acceptable sacrifice. Some one will perhaps say: If I shall do all these things, I shall have no possessions. For what if a great number of men shall be in want, shall suffer cold, shall be taken captive, shall die, since one who acts thus must deprive himself of his property even in a single day, shall I throw away the estate acquired by my own labour or by that of my ancestors, so that after this I myself must live by the pity of others?

Why do you so pusillanimously fear poverty, which even your philosophers praise, and bear witness that nothing is safer and nothing more calm than this? That which you fear is a haven against anxieties. Do you not know to how many dangers, to how many accidents, you are exposed with these evil resources? These will treat you well if they shall pass without your bloodshed. But you walk about laden with booty, and you bear spoils which may excite the minds even of your own relatives. Why, then, do you hesitate to lay that out well which perhaps a single robbery will snatch away from you, or a proscription suddenly arising, or the plundering of an enemy? Why do you fear to make a frail and perishable good everlasting, or to entrust your treasures to God as their preserver, in which case you need not fear thief and robber, nor rust, nor tyrant? He who is rich towards God can never be poor. If you esteem justice so highly, lay aside the burthens which press you, and follow it; free yourself from fetters and chains, that you may run to God without any impediment. It is the part of a great and lofty mind to despise and trample upon mortal affairs. But if you do not comprehend this virtue, that you may bestow your riches upon the altar of God, in order that you may provide for yourself firmer possessions than these frail ones, I will free you from fear. All these precepts are not given to you alone, but to all the people who are united in mind, and hold together as one man. If you are not adequate to the performance of great works alone, cultivate justice with all your power, in such a manner, however, that you may excel others in work as much as you excel them in riches. And do not think that you are advised to lessen or exhaust your property; but that which you would have expended on superfluities, turn to better uses. Devote to the ransoming of captives that from which you purchase beasts; maintain the poor with that from which you feed wild beasts; bury the innocent dead with that from which you provide men for the sword. What does it profit to enrich men of abandoned wickedness, who fight with beasts, and to equip them for crimes? Transfer things about to be miserably thrown away to the great sacrifice, that in return for these true gifts you may have an everlasting gift from God. Mercy has a great reward; for God promises it, that He will remit all sins. If you shall hear, He says, the prayers of your suppliant, I also will hear yours; if you shall pity those in distress, I also will pity you in your distress. But if you shall not regard nor assist them, I also will bear a mind like your own against you, and I will judge you by your own laws.