The cognizance of a true Christian or the outward markes whereby he may be the better knowne: consisting especially in these two duties: fasting and giuing of almes: verie needfull for these difficult times. Diuided into two seuerall treatises. Published by Samuel Gardiner, Batcheler of Diuinitie

THE COGNIZANCE OF A TRVE CHRISTIAN , or the outward markes whereby he may be the better knowne :

Consisting especially in these two duties : Fasting and giuing of Almes : verie needfull for these difficult times .

Diuided into two seuerall Treatises .

Published by Samuel Gardiner , Batcheler of Diuinitie :

Iames 1.27 .

Pure religion and vndefiled before God , euen the father is this , to visit the fatherlesse and widowes in their aduersitie , and to keepe himselfe vnspotted of the world .

Aug. in Psal. 43.

Wilt thou haue thy prayers flie vp vnto God , giue it two wings , Fasting and Almes .

LONDON Printed by Thomas Creede , and are to be sold by Nicholas Ling. 1597.

To the most Reuerend Fathers , and right worthie Prelates : Iohn , by Gods prouidence , Lord Arch-Bishop of Canterbury , Primate of all England , and Metrapolitan : William , Lord Bishop of Norwich , his very good Lord and Maister : Samuel Gardiner wisheth long life , continuall honor , and euerlasting happinesse .

WHereas there were late orders giuen vs in charge by publique authoritie , seriously commaunding the strict obseruation of these two religious and Christian duties , Fasting , and giuing of Almes , very fit for all times , but most necessarie for these difficult seasons and late yeares of scarcitie : I iudge it not amisse in some large discourse to dilate vppon them , and that they might more zealously be performed , to vrge by al the plausible arguments that I coulde , the necessitie of them . For there be too many defectiue in these poynts , who walking after their owne vngodly lusts , do nothing else but sweate ouer their trenchers , in al Epicurisme , without consideration of the affliction of Ioseph , wallowing themselues , like the sensuall and carnal Iouinianistes whom Augustine reproueth , Aug. de haeresibus ●nd Quod vult deum . Ambr. Tom. 3 Serm. 37 1 Cor. 15 who vtterly did reiect and condemne all Fasting : and not vnlike Sarmotian , and Barbatian gluttonous lubbers , whom Ambrose remembreth : & finally like the beasts whom Paul fought withall in the maner of men at Ephesus , who said among themselues : Let vs eate and drinke , for to morrow we shall die . The schoole of these is great , & the mischiefe which they do , is vnsufferable . This kind of people most pestilently troubled the Church in the Apostles time . Paul could not refraine weeping , when he mentioned these vnto the Church of Philippos : whose God was their bellie , philip. 2 Iud. 8. who wer carnally minded . Holy Iude was also much infested with this crew , Who despised gouernment , & did speake euill of those who were in authoritie , fleshly , and not hauing the spirit . This our happie Common-wealth is not a little troubled with refractory rabblements of prophane gospellers , who liue loosely & lewdly , turning fasting into feasting , & charitie into crueltie . They are so far from fasting , & feeding of the poor , as they do nothing els but surfet themselues , and fleece the poore . They rauish them ( as Dauid saith ) when they get them in their nets . Basil . The reuerend father Basil speaketh of such vngodly fellowes who abounded in his time , who for al their supercilious lookes & graue gestures , and counterfeit & constrained holinesse , were so wretchedly minded , as they wold not contribute the least peece of money towards the reliefe of the poore , or any godly vse : they would first torment a begger with a hundretd questions , before they would sustain him with the smallest deuotion . But these times ( I am perswaded ) do exceed all the times that haue gone before vs , and doo seeme to haue come now to their extremitie . There cannot be a more effectuall signe of a consuming and dying bodie , then the coldnesse of the bodie , and therefore it was said of Dauid , 1. Reg. 1. that when he was readie to die , that they couered him with cloathes , but no heate came vnto him : it is a token of a dead soule , when as it is cold in duties of deuotion , and cannot be warmed by the pittifull and patheticall out cries of the poore . When the sicke man with greedinesse laieth hold vpon his bed , and violently wold draw the couerlets , sheets , and whatsoeuer hee can claspe , vnto himselfe , we say that man will die . The world now with all the Art they can , seeke to draw into their possessions the reuenues of the Bishoprikes , and the zelous contributions of our godly ancestors vnto the Church , it is to be concluded therfore , Mar. 12 Matt. 25 Matt. 7● the the world shall shortly die . We were neuer greater professors , and lesse practisers . The figge tree had leaues , but no fruit : the foolish Virgins had oyle , but no lampes : we go in sheepes clothing , but inwardly are rauenous wolues . When as Iehu King of Israell went to kill the sonnes of Achab , and destroie Baals priests : he met a souldier by the way , and said to him : Is thy hart right towards mee , Who answered , yea : 2. Reg. 10 Iehu replied , then giue me thy hand : So Christ the true King of Israel , who came into this worlde to destroy Idolatry , asketh of vs that make our selues professors of his name the same question , whether our hearts be right towards him : if wee say , yea : hee asketh our handes that are the instruments of good works . In the old law , God comaunded that the skinne of euery beast which should be for a sacrifice , should bee drawne off . The skin is the outward couering : so our outward couering and dissimulation must be pulled off , & we must expres our religion in our deeds . But it is far otherwise : for how little fasting , and how great feasting , and that vppon dayes and nights inhibited by godly authority , is now to be seene ? Wheras there should bee no beggers in Israel : by our vnsatiable and extreame couetousnesse , beggers doo increase and swarme in euery place . It appeareth that wee beare but little loue vnto her Maiestie , by whom we liue , who thus vnconscionably doo preferre our owne vngodly lusts before her godly lawes , thinking that lawful which is lustfull vnto vs , shifting off these her godly lāwes to glut our affections , like the grosse & beastlie Atheists , and Epicures , whom Ambrose thus describeth . Multi sunt quibus cum ieiunium indicitur de intemperie se tempor is semper excusant . Dicunt enim aestiuis mensibus : Dies long a est , & fortior sol est , & torrentior sitim ferre non possumus : poculis nos refrigerare debemus , hyemis tempore algorem tolerare nequimus escis calefieri nos oportet . It a hominis quorum animus semper est in prandio , prandendi sibi causas inquirunt : & dum se a ieiuntis excusant tempora Creatoris accusant . There are many ( saieth Ambrose ) who when as they are commaunded to fast , doo excuse themselues by the wickednes of the time . For they say , in Sommer season the day is too long , the Sun is hotter : we are nor able to endure thirst , let vs coole our selues with cuppes . In Winter they replie , we cannot abide the chilnesse of the weather , we must warme our selues with meate . Thus these men whose mindes are wholie set vppon their meate , doo alwayes make occasion to dine , and whiles they doo excuse themselues from fasting , they lewdly do accuse the times of their Creator . If these men will suffer themselues to be reformed , and not remaine incorrigible , I doubt not but if they will peruse these treatises , but they will bee perswaded to fulfill these duties . Wherin I haue indeuoured by pregnant proofes of Sciptures , authorities of Fathers , and manie perswasorie and effectuall similitudes gathered from the Fathers , to enforce the same . And these I am bold to dedicate to your Grace , and to you Honourable and my good Lord of Norwich , for verie good causes , both publike and priuate .

1 First , I take my selfe as a poore Minister of the Church , to owe a Canonicall dutie to your Grace , as to one to whom the gouernment of our Church , vnder the sacred Maiestie of our blessed Queene , is principally committed , and to you ( reuerend father ) beeing our prudent , godlie , and vigilant Diocesan .

2 Secondly , both your loues to my deceased father , might haue incouraged me , if there were nothing else .

3 But principally I presume herein to giue you this booke , because your Graces godly sanctions , and your ( my Lord ) industrious publication of these sanctions to vs your Cleargie , through the confines of your libertie , are the subiect matter , and occasion of my Booke .

3 Also the loue your Grace , and your honour , do beare to all godlie endeuors , and the countenance that you giue vnto painful ministers , hath ministred vnto me no small cheerfulnesse in this matter .

5 Last of all , in that I haue deuoted my selfe in all solemne obsequies , vnto your good Lordship , and it hath pleased your honour , aswell to ascribe mee in the number of your Chaplains , as to encourage me in my labour , and studies , as my bounden dutie willeth mee , I consecrate vnto your Lordships , the fruits of these my labours . GOD , euen the most mightie God , enrich your zealous harts with the abundant graces of his spirit , and make your names famous vnto the endes of the worlde : giue you long life , with all worldly prosperitie , that by both your god lie wisdoms , we may stil be led as sheep , as by the handes of Moses and Aaron . London the 8. of October , in the yeare of our saluation . 1597.

Your Graces and Lordships , in all obsequie to be commaunded . Samuel Gardiner .

To the Reader .

GOdly Reader , if euer these two Christian and Religious duties of Fasting and Almes haue bin iudged needful , it is now high time ●ey should be well thought vpon , and di●gently put in practise . For through the ●nkindnesse of former yeares ( the iust punishment of our sins ) and more through the insufficed wretchednesse of cruell men , commorants , maultwormes , badgers , and ●egraters , and of the like title ( the rods of Gods furie , and the verie imps and lims of the diuel ) the poore haue beene brought vn●o all extremitie , and are now almost constrained to eate the flesh of their own armes . The Lord in mercie hath now visited vs , and hath done his part , and hath turned our former scarcitie into present plentie : the earth hath brought forth hir increase , and God euen our owne God hath giuen vs his blessing . But wee regard not to visit the poore , & to do our dutie : but albeit we find him a gracious father , we remain stil gracelesse children . For the plentie which God hath sent to refresh the poore , is without cause kept in , and not acknowledged , to the vndoing of the poore . But take we heed that we tempt not God , and presumptuously prouoke the holy one of Israel vnto anger , in extenuating and abazing his rich mercies and making him a niggard , when as he hath opened the windowes of heauen , & giuen vs plentiously of his blessings to drink as out of a riuer . If for his bountifulnesse , weeshall reward him with vnthankfulnesse , and our eyes shal be euill because h● is good : he hath verie sharp arrows to draw out of his quiuer , & instruments of death 〈◊〉 grind our hairie scalpes . For doubtlesseth poore shall not alwaies be forgotten , the patient abiding of the meeke shall not peris● for euer . Let vs therefore heare their cri● and sustain them with releefe . This we sh● be verie able to performe , and thereby pr●uent a future danger , if we shall giue out our riotous feasting , and deuote our selues sometimes to a religious fasting . If this seemeth too greeuous and ouer burdensome to vs : content we our selues with a moderate diet , and let our superfluities be bestowed to succour their necessities . As God hath liberally lent to vs , so let vs largely lend to him againe . By giuing to the poore thou dost lend to him , and he promiseth to set it vpon his owne accounts , in theresurrection of the righteous . Consider wee the difficult estate of these times , the huge heapes of poore people , their extreame miserie . I haue vsed all diligence as God hath guided mee with his holy spirit , to stirre you vp to these religious duties , vrging and pressing these two propositions , with as effectual and plausible perswasions as I could . I hope I haue not languished in any part of my worke , but in euery place without any impertinent and idle digressions to make the paper swell , haue by solid arguments , illustrated and confirmed such needfull circumstances as belong to my assertions . I heartily desire thee not superficially and slenderly to consider it , but deliberately to reuolue it in thy mind . And albeit there be others who haue written of this argument more sufficiently then I , yet seeing I cannot bring gold and siluer with others , I see no reason but that I may bring such as I haue , euen goats haire , and badgers skins , vnto the Lords Tabernacle . The widowes mite was as pleasing vnto God , as the plentifull and sumptuous contributions of the rich . Though I haue but one talent , I cannot in duty bind it vp in anapkin , or bury it in the earth . The honor of Christ Iesus whose vnworthie seruant I am , my dutie to my deare soueraigne , whose loyall subiect I am , the loue of my countrey whose vnfaigned friende I am , hath animated me to this labor , which I commend to God , and to thy indifferent iudgement . Fare well London , this eight of October , 1597.

Thine in the Lord , Samuel Gardiner .

The Cognizaunce of a true Christian , or the outward markes whereby he may be knowne .

The first Chapter . Of diuerse kinds of fasts .

BEcause there are so manie sundrie kindes of fast , and few there be who fast in that order as they ought : it is verie needfull , that first we should distinguish it , before we do define it , that wee deceiue not our selues in a zeale without knowledge , 2. Tim 3 5. Hauing a shew of godlinesse , but indeed do denie the power of it .

There is a fast which may be called Naturall : A natural fast . because the law of Nature doth prescribe it : and that is but an abstinencie only for the time , or a spare diet , which is onely vsed as a preseruatiue of our health , that both body & mind might be more pliable vnto their proper functions , forasmuch as by a large and plentifull repast , the minde waxeth dull , and the bodie disable vnto his outward actions . But for your further knowledge , & direction in this point , I send you to the schole of Philosophers to be taught : whose precepts of Temperance , Sobrietie , and Abstmence , must be your instructions . Socrates , Diogenes , and Crates the Theban , in the strict obseruation of these rules , doo exceed vs Christians . And I leaue you to Phisitians , to tell you more of this , who according to the times , places , and persons , will acquaint you with that fast , and course of diet , which most fitlie doth agree with the states of your bodies . It is not the fast that I minde to medle with .

There is a fast which may be said to bee ciuil , A ciuill fast . because it is imploide about ciuill actions : in which we are so earnest and deuout , as wee will not eate or drinke before wee haue accomplished them . Such a fast was Saules , 1. Sam. 14.24 when hee was in chase pursuing of the Philistines , hee gaue commaundement throughout his host , that none should bee so hardie , as to eate or drinke , vntill he had auenged himselfe of his enemies . And this was the fast of certaine Iewes , which were confederate against Paul , who vowed with themselues , that they would not eate , Acts 13.12 or drinke , vntill they had killed Paul .

An other kinde of fast which is too rife , and common with many : A riotous fast . is that which is vsed as a preparatiue to a feast . As when they keepe their stomacks for a sumptuous supper , that they might feed more notouslie . This is an incontinent continencie . A fast of not fasting , as Lucus is called , a non lucendo : Parcae , à non parcendo : and Mons , à non mouendo , Augustine calleth this , a superfluitie rather then a fast . Thus dilating of it , Aug. in Psa. 43 Non laudatur in illo seiunium , qui adluxuries sam coenam seruat ventrem suum . Inuitantur enim aliquando homines ad coenam magnam , & cum ad eam velint auidi venire , tetunant hoc ieiunium non continentiae sed potius luxuriae deputandum est . We do not commend this fast in that man , who reserueth his stomack for a large supper . For many being bidden vnto great feasts , do fast before , to eat when they come with greater greedinesse . This is not a fast of sobrietie , but rather of incontinencie . The hurtfull effects whereof are touched by the same father , excellently , in these words . Aug. ser. 56 de tempore Nihil prodest toto die , longum duxisse ieiunium : si posteaciborum suauitate , vel nimietate , anima obruatur : Illico enim mens repleta torpescit , & irrigata corporis nostri terra , spmas libidinum germinabit . It auaileth nothing ( saith he ) to haue fasted all the long day , if afterwards the minde bee ouerladen , either with daintinesse or fulnesse of meate . For the minde beeing surcharged , it waxeth blunt and heauie , and the earthlie furrowes of our bodie beeing watered , it bringeth forth the briers and thornes of vnsatiable lust . This fast is too vsuall . And a common tricke , this is , amongst carnall Gospellers , and fleshlie Epicures in these sinfull dayes .

Let our fourth kind of fast be that which is constrained , A constrained fast . which cannot bee auoyded , because it is the yoake which God hath laid vpon vs . That is , When the Bridgroome is taken from vs . Math. 9 , 15 As when wee fast for meere pouertie , hauing nothing to eate : when the Lord dooth punish a land with famine , or bringeth in the enemie , who consumeth and destroyeth the fruits of the earth , and the labour of the husbandman . For this scarcitie and want , for very good causes the Lord in his secret and vnsearchable prouidence , doth bring verie often vpon his deare seruants . As vpon Abraham who for the famine that was in his land was constrained for his necessarie succor & relief to flie into Egypt . Gen. 10 , 10 And to Isaak after him , who for the same cause went vnto Gerar , vnto Abimelech , Gen. 26 , 1 king of the Philistines : and to the old Israelites iourneying through the desart , Num. 27 , 8 2. Kin. 17 , 25 & wast wildernesse : and vpon Elias the Thesbite , in that time of horrible dearth which was in Samaria : and vpon his owne disciples , Mat. 12 , 1 when as trauelling too and fro to preach the Gospell , they were constrained to slake their hunger , to plucke the eares of corne vpon the Sabboth day . And vpon Paul , 2. Cot. 11 , 27 of which he boasteth in his second letter which hee writeth vnto the Corinthians : And vpon diuerse poore people in this lande , at this time , who for extreme beggerie are inforced to fast , vntill they bee brought vnto deaths doore . This fast because it is of necessitie , and cannot be shunned , wee must not fret our selues , and murmure against God , but wee must endure it with all patience , and long suffering : as Eliah did , remaining by the riuer Cherith ouer Iordan , 1. Kin. 17 , 5 vntill the Rauens brought him bread and flesh both morning and euening . 2. Cor. 6 , 4 And as Paul did ( saying ) We approue our selues as the Ministers of God , in much patience , in afflictions , in necessities , and distresses , in prisons , tu● mults , labours , by watchings , by fastings . The God of patience grant , that we be like minded , now that his hand is heauie vppon vs , and hee hath brought leannesse and scarcitie vpon our souls , by taking away the staffe of bread , & making our fruitfull land barren , for the wickednes of the people that dwell therein . If we will rest contented , with his prouidence , and stay his leisure , hee will blesse our vittails with increase , and satisfie the poore with bread ; he will crowne our patience with plenteousnesse to come , that our garners shall bee full , and plentie of all maner of store : our sheepe shall bring forth thousands , and ten thousands in our streets : for his armes ( as the Prophet saith ) are not so short , but he can saue , and his eares are not so stopped , but he will heare vs : nay he hath alreadie heard vs , and the earth hath giuen her increase , and God euen our owne God , hath giuen vs his blessing . For we say not nowe as Christ said : Lift vp your eyes , and looke on the regions , for they are white vnto haruest , Iohn 4 , 35 but lift vp your eies , & looke into the Barnes how miraculously they are stored with a strange increase .

CHAP. II. Of the late fast commanded by publique authoritie .

THere is another kind of fast not much disagreeing with that which was the first , By a moderate diet . but that it is not vsed for the same ende : which ought to be more vsuall with Christians then it is , and that is an orderlie and moderate cariage of our selues , in the course of our diet , that thereby we may the better relieue and helpe the poore : and this requireth , that wee refraine our selues from al gluttonie and excesse , which is often the cause of the former famine , into which very many are often driuen , by their excessiue misgouernment . This we shall performe , if wee shall not giue out selues to often and much feeding . Herein wee doo abuse our Christian libertie too much , that hauing no respect of these difficult times , we giue our selues to all riot and excesse . And in the meane time , suffer the poore people , Gods deare Saints , to continue in scarcitie , while that which would relieue them , is wastfully concocted , and wantonly consumed vpon our insatiable lusts . We make no ende of feasting and banquetting , as if wee were fruges consumere nati : Cicero . borne to no other ende then to consume the good creatures of the earth . I may crie out of our times as the Orator did of his , August . de Tempore , Serm. 131. and say , O tempora , O mores , O times , O maners . And as Augustine did of his : Prandia ducuntur vsque ad noctem , & caenas Lucifer videt : frequenter vsque advomit um ingurgitare se non erubescunt , & admensuras sine mensura bibunt : multi inueniuntur qui cbriosos , & luxuriosos amplius quam oportet cogunt bibere . Our dinners are lengthened out vntill night , and our suppers continue vntill the day starre arise . They are not ashamed to eate til they vomit , and they drink by measures , without measure . There are many constraine those which haue taken too much before , still to take more then they are able to beare . The multiplicitie of dishes , and varietie of dainties , that were often to be seen at one time , vpon meane mens tables , these last deare yeares , was intollerable to behold , Iuuenal the Satiricall and prophane Poet , arguing the Romans of their excessiue diet , Inuenalis Sat. 1. censureth them thus . Quis fercula septem secreto caenauit auus ? Who of the ancient Romans had euer seuen messe of meate at one feast ? But if Iuuenal might bee suffered to come out of hell , to take a view and sight of our feastings , hee should find verie manie verie forward Christians in outward profession , hugely to exceed in this carnall condition , not onely the Romanes , but Sardanapalus , and Philoxenus the Epicure , ad the whole confused rout of Atheists and Epicures , in the ages before vs . But it shall not need that he come out of hell , to reproue our misgouernment : if we take not better order , wee shall go to hell to him , if our bellie be our God , damnation is our ende : for the mouth of the Lord hath spoke it . Phil. 3 , 19 But of this matter hereafter , I shall haue more fit occasion to entreate . For the more orderly carriage of our selues , in our repast and diet , which as it may be vsed , commeth verie neare to the nature of a true fast ( although wee graunt a difference betweene Temperance and fasting , and do not confound them , as our aduersaries would suggest and obiect against vs ) it is behouefull that we take the counsel of Saint Augustine in this case , Aug. con ese lib. 10 , ea 31 directing vs thus . Hoc me docuisti vt quemadmodum , medicamenta , sic alimenta sumpturus accedam . That we receiue our meate , as we would receiue phisicke . A purgation is not taken for pleasure of the body , but for necessitie sake : so must we eate not for pleasure , but for necessitie sake . Rom. 13.14 And take no thought for the flesh to fulfill the lust of it . This is that fast which our gratious Queene ( in a tender compassion which shee hath of her poore distressed people , pinched and oppressed , and almost consumed with this long continued dearth ) to vs her loyall and dutiful subiects , hath commended and commanded exactly to be kept . Which if it may be as diligently performed , as it is prouidently enioyned , it will rescue infinite of her poore people , from the pit of destruction : it will do much honour to almighty God , profit to our selues , and acceptable seruice to our Common-wealth . The effect of her zealous and godly charge , agreeth with that Christian and perfect fast , Ambr. Tom 3. Serm. 3● . of which Saint Ambros speaketh . Illud ad perfectionem Ieiunii tacendum non est , vt qui abstinemus & minime prandemus , hoc tempore prandia nostra pauperibus crogemus . Qui sic abstinet vt nihil pauperibus de suis epulis largiatur , videtur quaestum sibi , suum fecisse ieiunium , & negotiationem parcendo , atque ideo bonum est ieiunium cum ca leemosyna . That is , it is necessarie that our fast be a perfect fast , that wee who at any time do abstaine from any meale , doo bestow that meale vppon the releefe of the poore : for hee that otherwise fasteth , and giueth not that which is saued thereby to the helpe of the poore , he seemeth to make a gainefull trade and occupation of his fasting : and therefore fasting is good with giuing of almes . Vnto this agreeth the speech of Augustine : Ita ieiunae vt paupere manducante prandisse te gaudeas . Aug. in Psal. 42 So fast as thou maist be glad that thou hast dined , in causing the poore to dine . It is truely said of him in the same place : Quam multos pauperes saginare potest , intermissum hodie prandium nostrum . Aug. ibid. How many poore people may be fedde by one dinner that is forborne this day ? This our royal ? Queene in her wisedome seeth well , and therfore that we should make this vse of it , let vs be conformable to her godly orders , in this case prouided : not for sordid gaine sake , to increase our wealth , but for conscience sake , our obedience heerein being nothing profitable vnto her , but auaileable vnto vs , as making for our benefitte verie much euerie way , but among others , for our common tranquilitie and quietnesse , which might otherwise by the intollerable vexation of famin which must come vpon manie , which is called Malesuada , a verie bad counseller in all kinde of actions , be vnhappily disturbed , especially being so seriouslie exhorted vnto this fast , in manie places of the holie scriptures , as by Christ , Luke 21 , 14 when he sayth : Take heede vnto your selues , least at any time your hearts be oppressed with surfetting and drunkennesse , As by Peter when he sayth : 1 : Pet: 5 , 8 Bee sober and watchfull , for your adnersarie the diuell as a roring Lion walketh about seeking whom hee may deuoure . As by Paule his owne example who did beate down his bodie , & bring it into subiection , least by any meanes after he had , preached vnto others , he himself shuld be reproued .

CHAP III. Of the myraculous fast , of Moses , Elias , and Christ : how disproportionable this heir fast is vnto the papisticall fast of Lent , which is drawne from thence .

BEsides the other particular kinds of fast specified before , A miraculous fast . there is a nothet supernaturall fast , which is not in our strenth and power to performe , which is strange , and miraculous , yet by Gods grace , granted peculiarly to some fewe , as to Moses , Elias , and to our Sauiour Christ , thereby the better to confirme that doctrine , which was taught by them , and to get them applause and authoritie among men . And this fast was a generall abstinencie , and forbearing of all nourishment , for fortie dayes and fortie nights togither , without intermission . Exod 24 , 28 1 , Kin: 19 , 8. Math: 4.2 Thus Moises the Law-giuer fasted vpon mount Sinas , and Elias the Propet vpon the mount of God Horeb , and Christ the son of God who came to fulfil the law & the Prophets , thus fasted in the wildernesse . This fast is miserably abused by the Papists , whilest they would in an Apish imitation hereof , make their superstitious and conceited fast of Lent to allude therevnto . And impose vpon the Church the necessitie of this practise vnder paine of damnation . And thus beeing strong by a fleshly arme , they constrain simple souls , loden with sin , vnto the obedience of their lusts . The arguments they bring in for the maintenaunce of their cause , are friuolous and absurd . Velut aegri somnia vana : hanging togither like a sicke mans dreame . One of their schoole reasoneth in this sort . The tenth part of the yere as a kinde of Tythe is due vnto God ; but the time of Lent is the tenth part of the yeare ; thefore by consecrating it vnto fasting , we must giue it vnto God . This is a dissolute and beggrely reason . Tempora mutantur & nos mutamur in illis : The times are changed , and we are changed in the times : we are now no more vnder the lawe , but vnder grace . Gal. 4 , 9 Howe can wee ( as the Apostle saith ) seeing wee knowe God , yea , rather are knowne of God , turns againe vnto impotent and beggerly rudiments : whereunto as from the beginning we will bee in bondage againe , obseruing dayes and moneths , and times , and yeares . Thus ye see , if wee should graunt them the Maior of this Argument , that the tenth part of the yeare is proper vnto God , more then the other parts of the yeare besides , by the ceremonies of the law , how they shuld gaine nothing by it : but we denie that this part is more due vnto him , then the other parts are , and all the broode of Papists , shall first be bursten , before by anie suffrage , or authoritie of Scripture , they shall be able to proue it . For if it were , why did not then the Iewes who wer Gods chosen people , vnto whome were committed the Oracles of God , Rom. 3 , 2 performe this fast , and pay this tenth vnto the Lord ? Is there a greater vertue in the fortie dayes before Easter , then in other dayes , that we must vpon necessitie be restrained vnto that time ? Ought not euerie time to be as penetentiall , and to be employed vpon the seruice of God ? Must not he that is Alpha and Omega , the beginning and the ending , haue the beginning and ending of all times , and of our whole life ? Doth not Zacharie teach vs , that this is the condition of our redemption , That we being deliuered out of the hands of our enemies , Luke 2 should serue him without feare , in holinesse and righteousnesse , before him all the dayes of our life ? By this set time of Lent , there is a way laid open to all loosnesse , & libertie : for after the date of it is expired , in ● which they liued straightly , they think themselues free all the yeare after to liue as they list . An other of their Arguments which is as idles as the former ( and yet it is the best and substantiallest which they haue ) is thus formed & disposed . Euery action of Christ must be our instruction : but Christ did fast forty dayes and forty nights togither : therefore this fast must be our instruction . We willingly graunt all this Argument , without any detriment or hurt to our cause , for all the acts of Christ doo fitly serue to direct vs in the faith and order of our life , and are perfect school maisters to bring vs vp in knowledge . But it followeth not herevpon , as they would or should inferre , if they would conclude any thing that make for their purpose , that euerie of his actions , and so consequently this should be our imitation . If they would dispute thus . Euery action of Christ must be our imitation , and vpon this conclude , that in this miraculous fast of Christ we must also imitate him , we would denie the proposition , and distinguish of Christs actions . For as they are sundrie , and of diuerse natures , so were they likewise done for diuerse and sundrie endes . Some there were that were done for our example , Christ his motall actions . and those must we imitate . Of this kinde are all his actions , which are called morall , appertaining vnto maners , which must be the rule and line of our life , and the engrauen & liuely pattern of a Christian conuersation , as his obedience vnto his father in all things , Phil. 2 , 8 vnto the death , the death of the crosse . His innocency , which was so absolute & entire . As he did no wickednes , Esay 53 , 9 neither was there any guile found in his mouth . His humilitie was such , Psal. 110 , 7 Phil. 12 , 7● As be drunke of the brooke in the way . And made himselfe of no reputation , and tooke on him the forme of a seruant , Iohn 13 : 5. and was made like vnto men . Stouping also vnto his disciples , and washing their feete , his loue and charitie was such , Rom. 5 : 10. that he died for his cruell enemies . All these and such like his morall actions , must be our examples , according to this precept which he himselfe giueth vs saying . Learne of mee that I am meeke and lowly in heart . Mat. 11 , 29 And to that which elsewhere he prescribeth , I haue giuen you an example , that ye should do euen as I haue done to you : Iohn 13 : 15 vnto which charge agreeth this heauenly Canon of Saint Paul : 1. Cor. 11 : 1 , Be ye followers of me , euen as I am of Christ . But there are other his actions which are peculiar vnto himselfe alone , Christ his peculiar actions . and not fit for any other beside , as simplie belonging to the misterie of our redemption , and worke of our saluation : as his conception by the Spirit : his natiuitie by the virgin : his bitter death vppon the crosse for our sinnes : his tryumphant resurrection for our iustification : his Glorious ascention vp into heauen , to prepare vs a place , and to make intercession for vs . There is no man that hath so little wit , as to thinke that these his actions must be our imitation . Last of all , there is another degree of his actions , which are his myracles , Christ his miraculous actions . which go beyond our reach and power to imitate , as his healing the sicke , in giuing fight vnto the blinde , his making the Lame to skippe like a Hart , his raysing the dead vnto life againe , his walking vppon the Sea , his authoritie our Windes , vncleane Spirits : his fast in the Wildernesse for fortie daies . And wee may as well bring the former to passe , as effect this in due forme and order after Christ his example . Those therefore that referre their supposed fasting vnto the fast of Christ , do intollerably peruert his holy action , and dallie too much with a matter of such moment . For what discrepancie and contrarietie is betweene them , The disagreemens betweene Christs fast and the fast of Lent . may appeare by these circumstances . First , Christ when he fasted , did eate nothing at all . And thus much Luke witnesseth . But the papistical Lent fast , is but a restraint from certain kinds of meate , as Egges , Luke 4.2 . flesh , and alwhit emeates , made of milke , cramming themselues with all delightfull fishe , drinking all strong Wines out of capable bowles , and tempering and seasoning theyr platters and their cuppes with the intising spices and confections of the Appothecarie , verie maine inforcements vnto all lasciuious lust . And this is their fast , like vnto the fast of the gluttonous priests in Saint Iheroms time , which hee remembreth in a letter vnto Nepotian . Hiero n. ad Nepotian . Quid prodest olco non vesci & molestias quasdam difficultatesque ciborum quarere caricas , piper , nuces , palmarumque fructus , similam , mel , pistacia ? tota hortorum cultura vexatur vt cibario non vescamur pane , & dum delitias sectamur , à regno caelorum retrahimur . To what vse is it not to eate oyle , and to hunt after meate which is not to bee gotten without labour and difficultie , as figs , pepper , nuts , dates , cimnalles , honey , and pistack nuts , which are to be sold by the Appothecarie ? euerie orchyard and garden is raked and searched , that they might not eate housholde and ordinarie bread : and thus while wee please our daintie tooth , and follow our appetites , wee are withdrawne from the kingdome of heauen . Is not this the wonted guise of the popish fast ? of the lecherous Locusts & vnsatiable bellie panches , of the Romane sinagog ? who disquiet al ponds , riuers , & seas , to glut their gorges : who vnder an hypocriticall and deceitfull profession , which they doo make of fasting , Curios simulant & bacchanalia viuunt ? While they therefore liue thus , howe come they neere in any right imitation , this example of Christs fast .

Secondly , they do palpably and grossely erre , in repeating yeerely their solemne fast of Lent , contrarie to the president and example of Christ , who fasted but one yeare .

Thirdly , in abridging vs of our Christian libertie , putting a difference betweene meates , for holinesse sake , and forbidding some meates , as vncleane or vnlawfull , which is the doctrine of diuelles , 1 : Tim: 4. & 4 : For euery Creature of God is good , and nothing is to be refused , so it be receiued with thankesgiuing . For that which entreth in at the mouth defileth not the man . Mat. 15 : 18 : And it is not meate that maketh vs acceptable vnto god , for neither if we eate , haue wee the mere : neither if we eate not , 1 : Cor: 1 : 8 , Col: 2 : 16. haue wee the lesse . Let no man therefore condemne vs , in meate or drinke . Spiridion Bishop of Cyprus . It is a famous and memorable example that wee reade of Spiridion , Bishop of Cyprus , when as he did sette flesh in the time of Lent , before a stranger that came into his house , and he refused to taste of it because it was lent , giuing this reason , because hee was a Christian : grauely and wisely replied in this sort : therefore thou shouldest eate of it , because thou art a Christian , for all things are cleane to those that are cleane .

Last of all , this is no lesse an errour then the former , that they limit and tie this theyr solemne fast vnto a certaine time , contrarie to the vse and custome of the Church : there beeing as we reade , a great difference betweene diuers Churches , about the constitution of the time , Hist. tripartit . lib. 9. cap , 38 : whilst the Romanes would haue but three weekes before Easter , the Church of Alexandria sixe , others seauen , for their fast of Lent . The scriptures moreouer not commanding an appointed time , but enjoyning our publike fast to bee vsed for publike causes , which they haue expressed . Of which more shall bee spoken GOD willing afterwarde . By these and many other the like circumstances , which might easily be gathered out of the confused Chaos , and rable of their ceremonies appertaining to theyr fastings , it is manifest inough , that howsoeuer the obseruation of the time of Lent crept first into the Church , It hath no fitte allusion and relation vnto Christs fast , but it came in meerly by a preposterous and peruerse imitation of Christ : wee make not therefore any reckoning of this time , as if our exact and austere keeping of this , Tho. Aqin . Ambros. were any way meritorious , as the Papists would haue it , or as if it were of necessitie to bee imposed , as Ambros affirmeth . But wee iudge it simplie considered in his nature , to be free for all christians , and that it bindeth not the conscience to commit it , or omit it .

CHAP. IIII. Of the lawfull and necessary vse of Lent : and of other set and appointed dayes of fast , ordained and kept by the Church of England .

BVt least either the superstitious Papists , or newe fangled Annabaptists , should from hence be animated , and take occasion licenciously and presumptuously to censure our Church , for retaining stil this time , while ( not vnderstanding the ende for which we keepe it ) they might either thinke that wee might better break it , or els with the Oratour , iudge it a strange course , Vt aequum fit in Naeuio quod iniquum est in Quinctio . Cic. orat . pro Q●nic● . That it should bee commended in the Protestants , which is condemned in the Papists . It is most conuenient ( that we shuld not be mistaken & misconstrued in the premisses ) immediatly to insert the causes & vse of this time of Lent , as of all other times which her highnesse lawes hath decreed to be obserued . Wee would be therefore thus vnderstood , that we doo not simply gainesay this time . But this is that we onely sland vpon , that it is no imitation of Christ his fast , & that no merit is to be reposed in the same . But we hold it , that it is needful that there shuld be times prefixed , for religious duties , and among others , for the exercise of fasting . We suppose the Lent and other set seasons straightly to be kept , for two especiall endes . The first godly . The second pollitike . Two ends for which we keepe the Lent and other daies of fast The godly ende is this , that our bodies beeing not aggrauated or surcharged as at other times , our minds may be apter to contemplation , and holy meditation . For as the ship that is ouerburthened will soone sinke , Godly . and the Gunne that is ouer charged will quickly flie a peeces , Pollitike . Sim●rudes . and the Hawke that is full gorged will not come to the hande , so when we are ouerdieted , we do easily sink , our mindes are crazed , and wee list not to come to our maisters hande , who all the day long , stretcheth out his hand to vs a wicked and gainsaying people . There is further , this religious and godlie ende and effect of these fastings . The charitable and necessarie reliefe of the poore , whom God hath so peremptorilie commended to our care . It were impossible that the poore should so want , if wee had not too much . It is verie meete therefore that wee should take the lesse , that they might haue the more . Moreouer , this sanction hath politique respects , conuenient , and behouefull to the Common-wealth . For the increase of cattell therby is maintained . The brood of the land , thereby being preserued , for the which the Lēten-time most seasonably is appointed . And nauigation therby is better continued , for the bringing in and spending Gods blessings by the Sea . For which all the Annuall appointed fasts doo most conueniently serue . It hath also this both godly and politique regarde . That is , our obedience vnto her sacred Maiestie , and the preseruation of the vnitie of the church of God . Euseb: lib : 5 cap : 24 And this vse did Eusebius make of it . And so did Irenaeus , who when as Victor the Bishop of Rome would haue excommucated the East Church , because in the orderly obseruation of Lent , it did not agree with the Church of Rome : he reasoneth with him thus . What ( sayth he ) cannot we liue in loue and vnitie togither , albeit they liue according to their rites , and wee conforme our selues vnto out owne customes ? Saint Augustine setteth downe an excellent course in this case to bee taken , which hee had learned of his maister Ambrose , the godly and reuerend Bishop of Mediclanum , and it is worthie of due regard , Aug ; casulano presbyteto , epi : 86. in fine : and it is this . Indicabo libi , quid mihi de ieiunio quaerenti , responderit venerandus Ambrnsius , Episcopus Mediolanensis , nam cum in eadem Ciuitate mater mea mecum esset , & illa sollicitudinem gereret vtrum secundum morem nostrae Ciuitatis sibi esset sabbato ieius nandum , an ecclesiae , Mediolanensis more prans dendum , vt hac eam cunctatione liberarem , interrogaui hoc supradictum hominem dei . At ille quid possum inquit hinc docere amplius , quam ipse sacio quando hic sum , non ieiuno sabbato , quando Romae sum ieiuno sabbato , & ad quamcunque Ecclaesiam veneritis inquit eius morem sernate si pati scandalum non vultis aut faeere . That is , I will tell thee what aunswere the reuerend father Ambrose Bishop of Mediolanum , made vnto a question which I propounded vnto him of fasting , when my mother was with mee in the same Cittie : and sh●e tooke care whether shee should fast , according to the order of our Citie vpon the Sabboth day , or take her dinner after the custome of the Church of Millan : that I might resolue her herein , I asked the fore sayde man of God this question , who replied , saying : herein what can I prescribe thee else , but that which I doo my selfe , when I am here , I fast not vppon the Sabboth , but when I am at Rome I fast vpon the Sabboth : and to what Church soeuer you do repaire , keepe the order and practise of that Church , if you will take no offence , nor giue no offence . Wherefore since our Church hath receiued Lent , and other dayes of fast , let vs for godlie order sake , that wee bee not offensiue according to the godly counsaile of this father , diligently keepe them .

CHAP. V. of the definition of a true fast , and of that fast which is spirituall .

HAuing thus distinguished of fasting , & ripped vp these former kinds which are not propper to that fast , I would entreate of , which is the true and speciall fast . It is now necessarie , that wee describe and define , the nature and properties of this true fast , and discourse of the speciall adiuncts , and duties thervnto belonging . This fast , is an abstinencie , The definition of a true fast . from all meate and drink , & from all other things , which might refresh and recreate the bodie with a godly sorrow , and humilitie of minde , crauing the mercy and fauour of God , to be extended vpon vs .

The seuerall parts of this definition , shal bee orderly illustrated , in their due course . Wee must first , examine the Genus of it , which is here said to be an abstinencie : and here againe , wee haue occasion of distinguishing : because this abstinency stretcheth verie farre , and is of two sorts . There is abstinentia vitiorum , and abstinentia ciborum . There is an abstinence from sinne , A double fast . and an abstmence from meate : this double abstinence , maketh a double fast . Spirituall , The one spirituall , which is a fast from sinne : the other corporall , corporall : which is a fast from meate . The last , is for the first : for without the first , the last is nothing worth . Of this double fast , the Prophet Esay in the person of God verie expresly and plainely maketh mention , and sheweth that the one without the Other is superfluous . Esay , 58 , 5 , 6 7 , 8 , 9. Is it ( sayth he ) such a fast that I haue chosen , that a man should afflict his soule for a day , and to bow down his head as a Bulrush , and to lie downe in sackcloath and ashes ? Wilt thou call this a fasting , or an acceptable day to the Lorde ? Is not this the fasting that I haue chosen , to loose the bands of wickednesse , to take off the heauie burthen , and to let the oppressed go free , and that ye breake euery yoke ? Is it not to deale thy bread to the hungry , and that thou bring the poore that wander vnto thine house ? When thou feest the naked that thou couer him , and hide not thy selfe from thine owne flesh ? Then shal thy light breake forth as the morning , thy righteousnes shall go before thee , and the glorie of the Lord shall embrace thee . Then shalt thou call , and the Lord shall answer , thou shalt crie , and he shall say here I am . This is the perfect Christian fast , which is restrained to no time , place , nor choise of dyet , but is to be obserued in the midst of any feast . Cicero , Omnibus in rebus siue forensibus , siue domesticis , siue tecum agas quid , fiue cum altero contrahas , peregrinatur nobis● cum , rusticatur , nollo loco excluditur , nunquam intempestiuum , nunquam molestum est . In all affaires either domestical , or forreine , whether thou doost any thing priuatlie , or bargainest with another : whether thou sittest still , or trauailest , it is no where excluded : it is neuer vntimely or troublesome vnto vs . Non quaero a quo cibo abstineas , Aug: Tom , 9 de vtilit Iciunii , sed quem cibum diligas , dilig is Iustitiam ? appareat ergo Iustitia tua . I do not aske from what meate thou doost abstaine , but what meat thou doost loue , doost thou loue righteousnesse ? Therefore let thy righteousnesse appeare . Fast from all things whereby thou may est doo wrong : whereby thy Christian brother may bee oppressed , or iniured : for the bondes of wickednesse , before named by the Prophet , are cunning bargaines , and deceytfull shiftes , whereby wee get our neighbours into bondes : either for corne , which is the trade of diuerse catchpolles , whereby manie a poore man is so bound , as hee neuer can get loose againe : or else by wares sold at a huge rate , for a little time that they giue , and so they sell their wares , and time too , which is none of theirs to sell : or else foysting in with a peece of money , such wares as are vnprofitable , and nothing fitte for our purpose , which is nowe the common tricke of Vsurers and Brokers , which are the Diuels right hand . To these wee may ad●oyne false waights , and measures , which are an abhomination vnto the Lorde . And if it were needfull , I could rippe vp manie more such , and lead you along with a large discourse , and still say with the Prophet , and yet beholde more abhominations then these . Saint Ambrose in his Glosse , Amb. tom. 3 Serm 24 and explanation of this fast remembred by Esay , descanteth vpon the particular woordes there vsed by the Prophet , thus . Quid tibi vis cum charta , libro , & signaculo , & conscriptione , & vinculo iuris ? nonne audisti solue omnem , colligationem ? Tu mibi tabulas affers , ego tibi recito Deilegem : tu atramento scribls , ego spiritu Dei in scriptae repeto oracula Prophetarum : testimonia falsa componis , ego testimonium conscientiae tuae posco : quia iudicem tuum fugere & declinare non poteries , cuius testimonium non poteris recusare , in die quo reuelabu domia nus occulta hominum . What doost thou meane by thy debt Booke , paper , and seale , with the hand-writing , and obligation of the law ? Hast thou not heard , that thou must loose the bands of wickednesse ? Thou bringest to mee thy writing Tables , but I rehearse to thee the lawe of God , written in tables . Thou writest with ynke : but I repeare to thee the Oracles of the Prophets , written by Gods spirit . Thou producest false witnesses : but I do appeale vnto thy conscience for a witnesse , because thou canst not auoyde the Iudge , whose witnesse thou must stande vnto , in the day that hee shall vnfolde the secretes of all hearts . These simster therefore , and vngodlie practises , must bee farre from vs , otherwise our fast shall bee like the smoke which mounteth vp to heauen-ward , but is repelled backe againe , and commeth not to heauen . As hee elsewhere sayeth , That he will haue mercie , and not sacrifice . Hos. 6 So generallie hee refuseth all outwarde duties , and exercises of Religion , not grounded vpon loue , faith , and repentance of our former sinnes . Ieiunium magnum & generale est abstinere ab iniquitatibus , & illi citis voluptatibus , August . tract. 17. in Iohan. cap. 5. quod est perfectum ieiunium : vt abnegantes impietatem & saeculares cupiditates , temperanter , & iuste , & pie viuamus in hoc saeculo . This is ( saith Augustine ) the great and generall fast , to abstaine from sinne , and all vngodly lusts , which is a perfect fast that wee denying all vngodlinesse & worldly pleasures , may liue soberly vprightly , and religiously in this world . The other fast is but a counterfeit vnto this , Acts 5 , and who so bringeth that without this vnto God , dodgeth with him , & like to Ananias and S●phira his wife , leaueth part behinde . As the naturall mother which pleaded before Salomon , would not suffer the childe to be diuided , but would haue all , or none at all : so God , our gracious and mercifull father , will not haue vs to mince our duties which we owe vnto him , but he will haue all , or none at all at our hands . And because hee is a spirit , Iohn 4 hee will be worshipped in spirit and truth . The flesh profiteth nothing , it is the spirit that quickneth : as all the outward sacrifice of the Iewes , because their hearts and mindes were sinfull , were execrable vnto God : so shall all our externall actions , fastings , almes , prayers , and such like be odious vnto him , wee still continuing , and remaining in our sinnes . Ieiunia Christianorum , spiritualiter potius , Aug. feria . 3 in fouationibus . quam carualiter obseruanda sunt : vnde à peccatis , principaliter ieiunenaus , ne ieiunia nostra sicut ludaeorum ieiunia à Domino respuantur . Quale enim est vitae cibis , quos Dominus creauit , mescio quis impostor abstineat , & peccatorum sagina pingue scat ? Christian fasts , are rather spirituallie then carnallie to bee kept : whereupon let vs chieslie fast from our sinnes , least our fastes ( as the fastes of the Iowes ) bee reiected of the Lorde : For what fast is that , to absteine from such meates , which GOD hath created for the maintenaunce of our life : and like a dissembler , to maste and fatte vppe himselfe with superfluitie of sinne ? Therefore as Daniel destroyed the Idoll Bell , Dan. 14 and afterwardes slue the Dragon : So let vs first of all subdue this I doll of our flesh , which with ouermuch dieting , and pampering of it , wee make as it were a God : and their let vs subdue therwith also , our vilde and monstruous sinnes , which the Diuell the olde Dragon , hath made vs to commit . Aulus Fuluius , when he took his owne sonne in Catilines campe , in the hoste of his enemies , woulde haue put him to the sworde , saying vnto him : I haue not begotten thee for Catiline , but for thy Countrey : So are not wee borne of God , to bee borne of sinne , but that we shoulde bee holie , as hee is holie , not onelie outward ie , but inward lie before him . If wee woulde knowe yet more plainely , howe wee shoulde fast from this sinne , that so our fasting may bee pleasing vnto him , wee must do as Paul counsaileth , as wee haue heretofore giuen our members , as weapons of vnrighteousnes vnto sin : so we must giue our members as weapons of righteousnes vnto god . Greg. hom. 3. in Euan. And as Greg. saith of Marie Magdalen : Quot in se habuit oblecta menta , tot de si inueuit holocasta : vt totum seruiret Deo in poenitentia , quicquid ex se , deum contempserat in culpa . That howe manie motiues wee finde in our selues to intice vs vnto sinne , so manie sacrifices , wee shoulde take from our selues , as Oblations for our sinnes . That euerie thing might bee seruiceable vnto God , in our conuersion : which before did contemne God by wilfull presumption . Saint Bernard largelie discourseth of this poynt , by deducting , and drawing out the particular partes , perfectlie explaining , the true order of this fast , thus writing of it . Ieiunet oculus à curiosis aspectibus ; Ber. Serm 3 quadrages . leiunet auris ne● quiter pruriens à fabulis & rumoribus : ieiunet lingua a detractationibus & verbis scurrilibus . Ieiunet manus a non imperatis operibus . &c. Let thine eye fast from beholding vanitie : Let thine eare fast , itching after lies and false tales : let thy tongue fast from slanderous and scoffing speeches , and let thy hande fast from workes that are not commaunded . As the Israelites , Num. 22 being stung of Serpentes , were healed by looking vppon the brasen Serpent . 1. Sam. 5 end 6 As the Philistines , when they were punished with Emerodes in their bodies , and with Mice in their land , offered vnto God Emerodes and golden Mice , to appease Gods displeasure . As the people of Israell , Exod. 32 Exod. 55 offered the Golde of Earerings , and Bracelets afterwardes to the seruice of GOD , to set vp a Tabernacle , which before was giuen , to the erecting vppe of a Calfe , consecrating that vnto GOD , which before was deuoted to the Diuell . So let vs in lyke manner , as wee haue giuen our bodie ; and soules vnto the worlde , to the flesh , to the Diuell : so let vs nowe ( as the Apostle willeth vs ) giue our bodies and our soules , a liuing , holie , and acceptable sacrifice vnto God , which is our reasonable seruing of God . There is as great a difference betweene this fast , and the sower fast of hypocrites , as there is betweene bleare-eied Leah , and beautiful Rachell , betweene siluer and drosse , chaffe and weare . The bodily fast being vsed as it ought , beeing a fit meditation of the spirituall fast . And this vse doth the antient Saint Augustine make of it in these wordes . Dum enim a licitis abstinemus , Aug. de tempore , Serm. 63. magis ac magis admonemur , illicita vitare : qui enim abstinemus a carnibus , quibus aliis diebus vti licet : qui abstinemus a vino quo moderate vti licet : qui ergo ista vitamus quae aliquando licent : imprimis peccata fugiamus , quae omnino nunquam licent . Itaque si volumus bene ieiunare a cibis , ante omnia ieiunemus a vitiis : quid enim prodest vacuare corpus abescis & animam replere peccatis ? Quid prodest pallidum esse itiuniis , si odio & inuidia liuescas ? quid prodest vinum non bibere , & tracundiae veneno inebriari ? Quid prodest abstinere a carnibus ad ●dendum creatis , & malignis obtrectationthus fratrum membra lacrare . Whilest we ( saith Augustine ) do abstaine from things that are lawful , we are admonished the rather , to abstain from things vnlawfull . For we , who abstaine from flesh , which at sometime , is lawfull , and from wine which moderately taken is lawfull : we that refraine from things that are lawfull , must especially anoyd sin , which at no time is lawfull . Therfore if we truly do fast from meate , let vs before all other things , fast from sin . To what vse is it to keepe our bodies emptie from meat , and to haue our minds fulfilled with sinne ? To be pale with fastings and blacke and blewe through enuie ? To drinke no wine , and with the poison of anger to be drunken ? to abstaine from meats ordained to be eaten , and with cursed speeches to teare asunder the ioynts of our brethren : To the like effect Saint Ambrose thus writeth . Am. Tom , ● Serm 33 Quid prodest castigare corpus , inedin & mentem exercere nequitia ? inutile , & inane est tale ieiunium quod inedia membra debilitat , & animam a perditione non liberat . Qui propterea ieiunat non vt deo & or ationibus vacet , sed vt toto die otiosus & liber proprias exerceat voluptates : etsi vespere ad domum redeat & declinante sole manducat : potest videritardius seipsum refecisse , non tamen domino ieiunasse . Haecest enim volunt as domini , vt ieiunemus a cibis . pariter & peccatis ; hoc est ergo salutare ieiunium , vt sicut ieiunet corpus ab epulis ita & anima refraenetur a peccatis . What auaileth it to chasten the bodie with hunger , and to exercise the minde to wickednesse ? It is a vain fast which weakneth the bodie with famin , and keepeth not the soul from destruction . Hee that fasteth not to giue himselfe to praier , but that hee might idlely and freely dispatch his priuate businesse , albeit hee returneth home in the euening , & taketh his refection , when the Sun is going downe , it may bee thought very late before hee is refreshed , but he cannot be said to haue fasted vnto God . For this is Gods wil that we fast from meate , and from sinne togither . This is a healthfull fast , that as the bodie is restrained from meate , so the minde be retained from sinne . Who so fasteth thus , and goeth out mourning , doubtlesse , as the Psalmist saith , shall returne home with ioy , and bring his sheaues with him . 1 , Tim: 4 For as godlinesse is profitable for all things , and hath the promise of this life , and of the life to come , so this godly fast shall not return emptie , but it carrieth his blessing and reward with it . Wherefore the PRophet Esay after he had commended this fast vnto vs , inferreth this reward , as a necessarie consequence and effect hereof . Esay 58 , 8 Then shall thy light breake forth as the morning , and thy health shall grow speedily , thy righteousnesse shall go before thee , and the glory of the Lorde shall embrace thee : then shalt thou call , and the Lord shall answere : thou shalt crie , and he shall say , here I am . Wherfore as wee woulde seeme holie in our outwarde profession , so let vs bee holie in our inward affections : least wee bee as painted tombes outwardly beautifull , but are inwardly deformed , and full of corruption . The kings daughter as the Prophet sayth , is all glorious within : so let vs make our inward partes pure , and we shall be glorious , and the king of glorie shall enter in . This the God of all glory and grace , graunt vnto vs for his Christs sake .

CHAP. VI. Of the externall fast , that it is an abstinencie from all meat , and drinbe , and all other things which do make the body lasciuious and wanton , or vnfit to serue God .

THe second kind of abstinence , which is externall , and corporall , now followeth to bee discussed : which fitly may be said to be a discipline , whereby we subdue and keepe downe our bodies , by taking from them such things , whereby they any wayes may bestirred vp vnto sinfull affections as hie and daintie fare , rich and proud garments , and the vse sometime of the mariage bed according to Pauls counsell , who exhorteth married folkes for a time with consent , to sunder themselues , that thereby they inight be fitter for fasting and prayer . Qui enimse a nullis refraenat licit is , vicinus est illicitis , Au●tom 9 de ●tilitate reiun●● . licitum est coniugium illicitum adulterium , & tamen temperantes viri , vt longe sint ab illicito adulterio refraenant se aliqnantum , a licito coniugio : licita est satietas , illicita eb● iosit as , tamen modesti homines , vt longe se faciant a turpitudine ebrietatis , castigant se aliquantum & a libertate satietatis . Temperemus ergo , & quod facimus , sciamus quare faciamus , cessando a laetitia carnis , acquiriter laetitia mentis . For he that doth not sometimes refraine from things lawfull , is verie much subiect to things that are vnlawfull . Marriage is lawfull , and adulterie is vnlawfuley cyet sober and discreete men , that they might be farre from vnlawfull adulterie , do sometime containe themselues from the vse of lawfull matrimonie . It is lawfull to eate vnto sacietie , vntill we haue inough : but drunkennesse is vnlawfully : yet modest people , to auoyd drunkennes , do a little bridle their lawful libertie of this sacietie and fulnesse . A Similitude . Wherefore as wise men carefull of their body , do willingly abstaine from all meates and drinkes , that are hurtfull for it : and as men prouident for the world , will take that course which is fittest for them , and leaue that which will any way hinder them : so let vs not as vnwise , but wi●e , carefull of our soules , fast from such things , which may endanger the soul , & as circumspect , and laying for the worlde that is to come , take the ordinarie and most compendious way , that directeth vs to it : August : Serm. 63. de tempore 4. Tunc praecipue ad impetrandum voluntatem domini accendemur , quando maxime per abstinentiam , voluptas carnis extinguitur , tunc enim ad dominum & eius promissa , tota mens pronior , facienda festinat , cum nulla crapula , nulla cibi , ac potus satietate crassatur . Then are wee kindled with a zeale vnto Gods wil , when as most offal by abstinence our fleshly pleasure is extinguished . For then the minde maketh more haste vnto God , and is more proane to accomplish his promises , when as with no surfit or fulnesse of any diet , either of meate or drinke , it is burthened or ouercharged . And albeit a moderate and spare diet bee very commendable , and necessarie to be vsed oftner then it is , that we might the better be prepared vnto godlinesse : yet must not that go vnder a fast , which is a generall abstaining from all kinde of nourishment , which was the vsuall fast of the godlie , mentioned in the Scriptures . ● . Sam 7.6 .

Thus the Israelites fasted in Mizpeh . This fast did Ester and her maides , Hester 416 Mordecay and the Iewes , performe vnto God . They did not eate or drinke three dayes and three nights . 1 , Sam: 14 , 24 Saul that hee might prosper in his warre against the Philistines , Deut. 9 , 18 1 King : 19 , 8 Mat : 4 , 2 Dan , 10 , 3 charged the people with anoath , saying : Cursed bee hee that eateth foode vntill night . Thus fasted Moses vpon mount Synaie . So did Elias in Horeb , and Christ in the wildernes . So did Daniel , who to make himselfe the fitter to vnderstand a vision and oracle of God , he did eate no pleasant bread , neither came flesh nor wine into his mouth , till three weekes of dayes were fulfilled . Thus did the people of Niniue fast , Ionas ● , 7 at the preaching of the Prophet Ionas . Neither man , nor beast , bullock , nor sheep , did taste any thing , neither feed nor drinke water . This was the fast of Iohn the Baptist , who came neither eating nor drinking . Finally , we shal not reade of anie , that in the time of fast did relieue themselues with any kind of succor . The Gentiles also , who were without god in this world , vsed this general abstinencie , Cic , lib : 7 Epist: 27 from almeates in their solemne fast , Cicero the Orator writing vnto Gallus , mentioneth his fast , and thus speaketh of himselfe : In Tusculano biduum ita iciunus sui vt ne aquam gustarem . I so fasted in Tusrulanum two dayes togither , as I did not so much as taste of any meate . Amphiraus a heathenish and prophane priest , gaue charge vnto the priests , that such as would receiue any Oracle or counsell from theyr gods , should abstaine from all meate , for a whose day , and from wine , three dayes togither . The friuolous fast of the papists , is a meere toy and mockene , where by they deceme the people , and themselues too , who vnder an outward profession of austeritie , do maintaine carnall libertie . If a true fast ( as we haue proued ) bea fast , from albodily nourishment , how can their giuetoning and filling themselues withfish and all wines , be tearmed a fast . It is contrarie to the Scripture , to the Canons of the doctors , and the practise of the better Churches . This kinde of fast was first brought in by Pagans and Infidels , and is nowe onely supported , by Papists and merit-mongers . Pithagoras , and Appollonius , Thianeus , when they fasted , onely abstained from flesh meates . Porphirie the Philosopher , published a booke , wherein he inhibited the killing of beasts , to serue for meate . Numa Pompilius , being to doo sacrifice , refrained onely from lecherie , and from eating of flesh . Iustinian when hee fasted , contented himselfe with poore and slender fare , as ●ot-hearbs and pease . Porphirie commendeth the Sirians and the Essens , because they refused certain kinds of flesh . By these and such like practises , did the popish superstitious fast , which beareth onely the bare name , but hath nothing at all of the nature of a fast , creepe into the Church . Their fast is onely but an exchange of diet , it is no abatement of their carnall pleasures . Fasting is a subduing and afflicting of the bodie , and an affliction in it selfe , as in the next Chapter plainely shall appeare . But while they doo cramme in all kinde of fish , and drinke wine out of main measures , they do rather puffe vp , then keepe vnder the bodie . We should rather in our fasting , fast from wine , then from flesh : for wine ( sayth Salomon ) is a mocker , and strong drinke is raging , and whosoeuer is deceiued therby , Prou. 20.1 . is not wise . We should rather abstain from fish cheefely such as are most dilicious : for there are them that are no lesse delightfull to the taste , and as mighty procurers of lust , as any kinde of flesh , and some amongst sundrie sorts of flesh , are vsed as a seruice . Augustine in his booke De moribus Ecclesia & Manichaeorum , August . maketh a comparison between the fast of a Christian and a Maniche : hee saith , the Maniche did eate no flesh , yet did care of many banqueting dishes , and delightfull sauces : he did drink no wine , yet tooke suche drinks as were strained and wringed out of diuers fruits , which in strength and sweetnesse , did excell any wine , and drunke of them lustily . On the other side , the christian remained fasting vntill the euening , then hee tooke a messe of portage made with hearbs , sodde with Bacon , adding thereto a little poudred meate , and drunke therewithall three or foure Cups of wine . Augustine asketh the question , which of these men did best fast , his iudgement is , that the Christian came neerest the true and proper fast . This is that which Tertullian dooth greatly reproue in Martian the heretike , that hee attributed more holinesse and deuotion to flesh , then to any other nourishment . Let such therefore , whom superstition hath blinded , and rash zeale hath carried amisse , dote as long as they list vpon their imaginarie and phanrasticall fast , consisting onely in a choyse kind of diet : wee that are otherwise taught by scriptures , doo account that a true fast , which is an abstaining from all bodily pleasures , which is contrarie and opposite to all saturitie and fulnesse .

CHAP. VII . That the end of this fast is to afflict and humble ourselues , that therby we might be fitter vnto prayer .

BEcause the flesh is stubburn and rebellious , & fighteth against the spirit , and resembleth Heuah , alluring & inticing vnto the sorbidden fruit , Gen. 3. Gen. 3. Gen. 39 & is like the wife of the Egyptian Putiphar , soliciting innocent ad vpright Ioseph vnto al filthines : and may very fitly be compared vnto Iabel , Iudg , 4 who deceiued & flew Sosera , vnder shewe of loue . Or vnto Dalila , who deliuered hir husband Samson , when he slept in her lap , Marc. 6 into the hands of the Phylistines . Or to Heroaias daughter , who in her pastime and daunce , Mat , 26 , asked the head of Iohn the Baptist . Or that damsel or minion , as whose voyce with Peter , wee denie Christ . It is very necessary that we do rame & afflict this flesh , that it might bee subiect to the spirit a godly fast , and this is the cheefest vse and ende of fasting . That it might bee a testim●nie of our true contrition and repentance of our sins . Aegrotauimus per peccatum , Aug. cont. Iulian. Pe●ag . refert verba Basilit . sunemur per paenitentiam : poenitentia vero sine Ieiunio vana est . We haue bin sick by reason of our sins , let vs bee made whole by repentance for our siones . A true tepentance is not without fasting , because for the most part when wee giue our selues to prayer , our zeale is soone cold , beeing called away with sundrie by-thoughts and motions of the flesh . The Saints of God haue giuen themselues vnto fasting , that thereby they might the better be prepared vnto prayer : for fasting is an affliction of the bodie if it bee rightly vsed . Paul reckoneth his fasting among his afflictions . 2. cor , 6 , 11 Psal. 34 Dan. 9. Jonae , 3 And Dauid saith that he humbled himselfe with fasting . Daniel when hee fasted , cloathed himselfe with sackcloath , and was couered with ashes , to expresse his contrition . So did the King and all the people of Nineue , in their publique fast . Of this fasting the Prophet Ioel speaketh , when hee saith : Turne vnto mee with all your heart , with fasting , weeping , & mourning , and rent your hearts , and not your cloathes , and turne vnto the Lord your God . And because that a true fast cannot bee without mourning . Our Sauiou Christ appointeth such times , which giue vnto vs occasion of mourning , namely when the bridegroome is taken from vs , both for our publique and priuate fasting . This is a verie healthful and fruitfull affliction , for it casteth downe the minde into a dutifull modestie , and into a necessarie contempt of it selfe : which is verie requisite , when wee offer vp our prayers and sutes vnto God . For suters must be humble , and beggers that aske and craue almes , must not shew their bracelets , and Golde rings . They must not cast out wordes of pride , nor boast presumptuouslie with the Pharisee of their works . But they must humble themselues like weaned children , before the Lord , Luke 18 for God reiecteth the proude , and giueth grace vnto the humble . Therfore because we must be hunible , to be fit for praier , & fasting is a means verie forcible to humble vs , for this cause is fasting by the Lord commaunded vs . That fasting doth remoue such impediments and lets , as doth disable vs vnto prayer , and notablie prepareth vs vnto this , and any other godly dutie besides , both common experience , and the auntient fathers teach vs . Saint Augustine attributeth vnto it these properties . Aug. Serm. 220 de tempore Ieiunium purgat mentem subleuat sensum , carnem spiritui subiicit , concupiscentiae nebulas dispergit , libidinum ardores extinguit , castitatis verum lumen accendit , inertiamtollit de anima , impedimenta carnalia aufert . Fasting dooth purge the minde , helpe the sense , subdue the flesh vnto the spirit , disperseth the m●st and sog of conscupicence , extinguisheth the heate of lust , kindleth the true light of chastitie , taketh away sluggishnesse from the soule . Sainct Ambrose likewise witnesseth , that this exercise of fasting is a speciall furtheraunce of vs vnto prayer , and all godly actions . Amb. tom. 3 Serm. 2● . Ieiunia nostra sunt sicut castra & mansiones Israelitarum , a quibus si quis abertauerit a spirituali Pharaone inuaditur , aut peccatorum solitudine deuoratur : murus est Christiano ieiunium in expugnabilis tunc est fortis infirmitas ( Paulus enimait cum infirmior tunc fortior sum ) quando , carotabescit ieiuniis anima puritate pinguescit . Quamtum enimilli succus de trahitur ciborum tantum huic virtus iustitiae augetur tunc igitur ●omo imbecillis est ad secularia sedfortis ●st ad diuina opera . Our fasting ( sayeth Ambrose ) are like the Tents and Mansi●ns of the Israelites , from whence if anie warne , hee is assaulted by the spirituall ●haraoh , or else in the wirdernesse of his ●nnes destroyed . A Christian fast , is to ●m a strong tower of defence , which is ●f the diuell himselfe inuincible , for then our weakenessE strong ( For Paul saith , When I am weake , then I am strong ) when ●ur bodies waxe leane with fasting , and ●ur soules with puritie doo growe fat , for owe much the more meate you shall take ●om that so much the more righteousnesse ●ou shall adde to this : for then is a man ●ost weake to worldly matters , but strong 〈◊〉 heauenly exercises .

Againe , the same father to the like effect , thus speaken in another Sermon . Vt ●rra aratris scinditur , Amb , tom. 3 Serm. 37 vt mundanis sit ●ngrua frugibus : Itaterra nostraieiuniis ●xaretur , vt caelestibus sit apta semini●us , sicut enim redditum vberio●m capit , qui frequentius vexando exercet campum : Ita maiorem gracian percipit , qui exercet corporis sui campu● saepius ieiunando producit enim iemnand● libido castitatem superbia hurnilitatem ebrietas parcitatem : hi enim suxt flore vitae nostrae , qui suaue Christo redolem qui odorem bonum Deo spirant . As th● earth is cut with the Plowshare , An excel . lent simie latude . that i● might be fit for worldly graine , so let ou● earth be plowed with fastings , that it may be ready for heauenly seed . For as he recei●ueth a greater increase , who oftnest troubleth the earth , so doth he obtaine greate grace , which turmoyleth and afflicteth hi● earthly bodie with accustomed fastings . For by fasting , lust breedeth chastitie : pride humilitie : and ebrietie , frugalitie . These are the flowers of our life , which are pleasant vnto Christ , and doo yeeld a fragran● and redolent smell vnto the nostrils of ou● GOD . Wherefore since fasting remooueth such lets , which riotousnesse and feasting , dooth lay in our way , to hinder vs i● our duties and seruice of God , let vs whe●● wee pay our vowes vnto the Lorde , mace rate our flesh , and subdue our bodies wit● Christian fastings , that wee may say wit● Dauid , My soule is prepared , Psalme A fit similitude . my soule is prepared , I will sing and giue praise . For if thou seest a man who laboureth to climbe vp to the top of a large and steepe hie hill , and this man who did beare vpo his shoulders before a very great burthen , taketh yet another greater weight and load , when hee is climbing vp , thou wouldest doubtlesse ( thus seeing him ) say to thy selfe , assuredly , this man can neuer get vp . Now this life of ours , is this vally of miserie , and the life that is to come , is the Lords holy mountaine , which is exceeding hie and trouble some to get vp This our earthly burthen , is a verie great weight , too heauie already to beare : but by replenishing it , and cramming it with eating , and drinking , we do ouercharge it , and ouerburthen our selues , and do bring a greater weight then we had before . It will be therefore very hard for vs to ascend vp vnto the same , vnlesse wee shake off this yoke , and disburthen our selues . A worthie simlitude . Which of you hauing a horse , that is too lustie , casting you off when you would sit vpon his back , would not tame him , by abating him of his accustomed prouender , that so you might sit surely vpon him , and ride him whither you list , & would not rule him with hunger , when you cannot with a bridle ? Take this course with thy bodie . Aug Tom. 4 de vtilit . Ieiunri . Caromea ( saith Augustine ) iumentum meum est : iter ago in Hierosolymam , plerumque me rapit , & de via conatur me excludere , via autem men Christus est ita exultantem non cob . bebo ieiunio ? My flesh is my beast , I am iourneying towardes Ierusalem : oftentimes he flingeth me , and laboureth to cast me out of my way . My way is Christ , shall I not therefore , when hee is thus lustie , humble him with fasting ? If a base or rude peasant , should bee so sawcie , as to court a faire Ladie , or intice a woman of great birth , A good simlitude . vnto his wicked lust , shee would not onelie not consent to loue him , but also in that he is so vilde , and abiect a creature , she would giue commaundement to scourge him , or to cudgell him . Therefore if our vilde bodie shall be so presumptuous as to assault the minde , which as it is capable of reason & vnderstanding , is like a great Princesse , and shall allure it vnto any wickednesse , reason will be so far from yeelding vnto it , as it will giue charge , that the bodie should be subdued and aflicted with fasting . A similitude . When as two men that are of equall strength , go togither into the field to striue masteries , it is hard to set downe whose is the victorie : but if there shall come a third man , who shall ayde one of these parties , then it is soone knowne who shall get the field , euen he that is thus friended . So when the body and spirit fighteth togither as they do , as Saint Paul saith . Gal. 5 The flesh lusteth against the spirit , and the spirit against the flesh . This Du llum and conflict is doubtfull , but let the bodie finde a friend that wil support it , with meat , drink , sleepe , and all delights , the flesh will easily subdue the spirit : But sauour thou the spirit with fasting , and praier , and other godly exercises , and it will haue preheminence , and ouer-rule the flesh . Dan. 3 When as Nabucho donosor , wold haue the people to cast down themselues before the golden Image which hee had set vp , he first of all procured many musical instruments to be sounded , & then charged the crier to make his Oyes & proclamation . Be at knowne O people , Natitions , and languages , that when you heare the sound of the Cornet , trumpet , harpe , sagbut , psalterie , dulcymer , and all instruments of Musicke , ye shall fall downe and worship the golden image which Nabuchodonosor the king hath set vp . The king had this policie and drift in this thing , that the delight of Musicke , tickling the eares , and delighting the soules , the peoples mindes rauished , and distracted with this conceited pleasure , shoulde be carried away from the chiefest pleasure which they should haue in godlinesse , and incline vnto Idolatrie . This was a subtill stratagem , and practise of the diuell , procuring our destruction with a pleasaunt sinne , as the fish is procured to the hooke with a pleasant baite . This was Labans fetch & subtiltie , Gen , 31.27 which he vsed when as he followed his nephew Iacob to mount Giliad , and would haue inticed him to retire , and go home againe with him , speaking thus vnto him . Wherefore didst thou she so secretly , and steale away from mee , and didst not tel me , that I might haue sent thee forth with mirth and songs , with timbrell , and with harpe . This slight vsed he to retaine him still with him , and detaine him from his country . And this is the course and fashion of the worlde , it possesseth vs with pleasure , and with vaine delights : it dooth keepe vs in a sordide and slauish obsequie , enthralling vs with the inticements of pleasaunt meates and drinks , and transitorie vanities , that wee shoulde not iourney towardes our oone Countrey . As the Israelites , who longing after the flesh-pots of Egypt , perished in the wildernesse , and could not enter into the land of promise . So , as long as wee are miscarried with an insatiable pleasure of eating & drinking , wee die in our sins , and cannot come into the spirituall Canaan , which fl●weth with milke and honie , and aboundeth with all eternall felicitie . That we should not see our sinnes , but worship this Idoll and earthly image of our bodies , we are led on with a delight of surfetting and drunkennes , and chearing , and feasting , as Nabitcadnezz●● would leade away his people , A Similitude . with his instruments of musicke . Wherefore as Phisitias do prepare vs before they would heale vs , that their phisick might be medicinable , so let vs prepare our selues before we pray , that our prayer may be acceptable . And this must bee by chastisting the body , and keeping in vnder , least the body insulting and crowing ouer the spirit , it disableth the spirit , making it vnsit vnto any good worke . For as the Hawke that is full gorged , A●●●tude . will not come vnto the lure , so will we hardly when our bodies bee full , be obedient to Gods call . As hunger and famine brought home the lost sonne to his Fathers house , so fasting and abstinence from worldly pleasures , will bring vs that are lost , vnto our Father again , making vs to sing his dolefull dittie in a godly sorrowe , which is vnto saluation . Futher I haue sinned against heauen , and against thee , I am no more worthie to bee called thy sonne .

CHAP. VIII . That prayer is to be ioyned with our fasting .

HAuing thus by a godly fast , made our bodies obedient vnto vs , it immediatly followeth , that we make our mindes obedient vnto God : Aug. Tom. 9 de vtilitate ieiunii . Stenim caro tua obediat tibi , & tu non obedis , domino tuo , nonne ab ipsa damnaris ? If thy flesh bee subiect vnto thee , and thou wilt not bee subiect vnto God , shal thou not be condemned of thy flesh ? Ibid. Agnesce ergo superiorem , vt tibi recte cedat inferior . Acknowledge thou therefore thy superior the thou maist haue thy dutie of thy inferiour . Ieiunium autem quaerit deum per frequentes orationes . Aug. Serm. 2 o●de tempore : ibid. But fasting seeketh God by continual praiers . Oratio est refectio ieiuniorum , & ieiunium dulcificat : sicut enim sine potunō est plenaria refectio , sic & teiunium sine oratione non potest animam perfectè nutrire . Prayer is the refreshing of fasting , A Similitude . for as there is no sufficient repast without drink , so fasting without prayer , cannot perfectly nourish the sou●e . Fasting doth take away all dulnesse from the mind , and prepareth it to God : and prayer doth eleuate and carrie vppe the mind and ioyne it vnto God . If thou laist an Egge into the fire , An apt S●militude . without cracking it in the ende , the force of the fire working against it , bursteth it a sunder : but if before it receiueth the heate , thou dost breake it a little , it will remaine sound , and will breake no further . So in like sort , when thou shalt come to Christ , if thou shalt come whole , fatte , full , and shalt not cracke and bruise thy selfe a little , by fasting and prayer , thou wilt languish and grow faint in prayer and meditation . But if thou shalt humble thy selfe by these me●nes , thou shalt not giue ouer , but readily with pleasure continue in prayer . An experience of this wee haue in the young men of Babilon , Daniels companions , Dan. 1. who fasting and abstaining from the Kings meate , and dieting themselues with water and pulse , not onely thriued well therewith , and looked in theyr Faces more beautifull then those who glutted themselues with iunckets of the Court , but beeing cast into the fire and hot furnace of of the King , like an egge or a chesnut , did not breake a sunder with the violence of the heate , and furie of the flame : but it put a new song into their mouthes , cuen a thanksgiuing vnto their God , praying vnto God , and saying : 〈◊〉 3. O all ye works of the Lord , praise ye the Lord , and magnifie him for euer . It is vsuall with the saints & holy men of God , as we may see in the Scriptures , either in their priuate or publike fasts , to giue themselues to prayer . Chr. 20 So did Iehosophat when as he was to fight against the Moabites , & the Ammonites , he gathered all Iudah togither before the Lord , and fasted and prayed . When as the Prophet Ioel called vpon the people to sanctifie a fast , l 2 hee willed all the people to be gathered together , and conuented the Priests and Ministers of the Lord , causing them to stand betweene the Poreh & the Alter , prescribing vnto them a solemne forme of prayer . When the king and Nobles , and people of Nineue were conuerted by the preaching of Ionas , they not onely fasted , but also prayed and cryed mightily vnto God . Anna the daughter of Phanuel , went not out of the temple , but serued God with fastings and praiers al the day and night . Cornelius being not yet conuerted , was in his fastings and prayers at the ninth houre of the day . Acts 10. Fasting and prayer like Hipocrates two twinnes , must go hande in hand together , and so shal you commonly finde them consorted and combined in the scriptures . Christ putteth them togither teaching his disciples , with what weapons they must resist the diuel , saying : Mat. 17 This kind no otherwise goeth out but by fasting and prayer . So doth Paul , 1 , Cot : 7 willing those that are married to seperate themselues with consent for a time , that they may giue themselues to fasting and prayer . Else-where he conioyneth them , discribing vnto vs the adiuncts and properties of a widow indeed , 1 Tim , 3 which are to trust in God , and to continue in supplications and fastings , night & day : Wherefore those things that god hath ioyned together , let no man put asunder . Mar. 10 Let our temporall fasting therefore bee for a spirituall ende , that our bodies being humbled , our minds may bee humbled vnto the Lord . To this effect Saint Austine speaketh sweetely : Aug. de tempore Serm. 5● Sicut caro per famem & inopiam tenuis , & sicca velut quoddam simulachrum efficitur ita & anima si verbi del cibo non pascitur , arida & inutilis & ad nullum opus bonum congrua inuenitur . Si horrea & cellaria singulis annis replemus , vnde vno anno cibum habeat caro nostra : quantum putas debemus recondere vnde in aeternum sustentetur animae nostra ? ergo carnis gaudium minuatur vt animae lucra spiritualia praeparentur . Set ergo temperatus cibus , & nunquam nimium venter impletus , & plus semper de cibo cordis , quam de cibo corporis cogitemus : qui enim de sola carne cogitant bestiis & pecudibus similes sunt . Caro ergo velut ancilla gubernetur , & anima tanquam domina legitima reficiatur nam si sola caro , reficitur , & anima dei verbo non pascitur , ancilla satiatur & Domina fame torquetur . As the body through hunger and famine waxeth thinne and drie , Similitude . and is like vnto an Image : so the soule if it be not fedde with Gods word , is drie and vnprofitable , & not found sit vnto any good worke . Similitude . If euerie yeare we fill our barnes and garners , wherby we may releeue our flesh but for a yere , how much thinkest thou ought wee to prouide and lay vp in store , to be sufficient to replenish our soules , and satisfie them for euer ? Wherefore let our bodily meate bee diminished , that spirituall foode for the soule may be prepared . Let our diet therefore be moderate , and our bellies neuer too much crammed : and let vs alwaies be more carefull for the meate of the soule , then for the me●te of the bodie : for they who are onely carefull for the flesh , are like vnto beasts and brutish creatures . Wherefore let thy flesh be kept in awe like a sernant , A Similitude . and let thy soule be serued as a mistresse . For if the flesh be pampered , and the soule with the word of God not refreshed , the handmaide shall bee glutted , and the mistresse shal be starued . This must be the end of our fasting , if that wee will fast vnto any good ende . All our actions and godly endeuors are measured by the ende for which wee do them . We must not therefore so much stand vpon the thing that wee doo , as examine our selues to what intent and principall ende we endeuour to do it .

CHAP. IX . That no set time is to be appointed for to fast , but that it is to be vsed in al times of trouble : and in matters of great moment .

THe right vse and ende which were are to make of fasting being examined , it is needefull that the times and iust occasions of it bee in the next place considered . As concerning the times , they are not certaine : for as the wise man sayth . As there is a time for all things vnder heauen , Eccl. 3 a time to mourne , and a time to reioyce : So fasting iustly appertaining vnto mourning , it must not bee vsed at all times alike , but onely where there is cause of lamentation and mourning . There haue bin bitter contentions , and miserable garboyles stirred in the Church , whilst one haue varied , and discented from another , about the times that are meete for fasting : and whilst euerie one thought his own conceite best , there hath beene no end of their difference and quarrelles . Calixtus 1 Calixtus the first , instituted and ordained a quarterly fast , restraining and limitting it to foure seasons of the yeare . Pope Innocent the first , Innocent . gaue commaundement , that the Sabboth should be fasted , Gregotius The fast of Lent was founded by Gregorie the first of that name , as Gratian beareth witnesse . Some appointed certaine weekes , especially to be fasted . One would haue the time called Septuagesima : another Sexagesima : another Quinquagesima : another Quadragesima : another the Rogation dayes : another the Vigtls of the Apostles , to be consecrated vnto fasting . There are some deuoted to a peculiar day , as to Fryday , some to Wednesday , some to Sunday .

Augustine in a Letter which hee wrote to Cassulanus giueth this reason of the Wednesdayes fast , Aug. de Cassulants . because Christ was betrayed and solde as that day : and that Fryday should bee fasted , because Christ was crucified that day . But whether the Sabboth shoulde bee fasted , it remaineth doubtfull . The Mediolanenses , and the East Churches , peremptorilie concluded , that they were not to fast then , because Christ was then free of his trouble , and rested quietly the Sabboth day in his Sepulchre . But the Roman Church , and the church of Affrica , and other Churches , affirmed it to be meete , that the time wherein Christ was humbled , and not without ignominie , shutte vppe in the graue , shoulde be assigned vnto fasting .

Epiphanius Epiphanius is ledde by another reason then that which hath beene premised , why the Wednesday shoulde bee giuen to fasting , namely , because Christ vppon a Wednesday ascended vp into heauen , Which reason of his , if wee shoulde gaine say , and stande vppon it , that hee ascended vppon the Thursday , which is more probable wee coulde not bee conuicted . This his reason grounded vppon Christs ascention is verie much applauded , because that Christ himselfe did then appoynt vs for to fast , when the Bridegroome shoulde bee taken from vs . Mat. 9. But the sequell of this Chapter , will verie well shewe , the weakenesse and absurditie of this allegation . Last of all , Pope Innocent inferreth this reason to perswade vs to fast vppon Wednesday , and the Sabboth , which is our Saturday , because both those dayes the Apostles did mourne and were in trouble for Christ . There might more of their friuolous contentions , De lana caprina , of needlesse matters , and of this Circumstaunce of the speciall time , that is due to fasting , be ripped vp in this place : but partly because there is no vse of it , and partly for so muche as such traditions which haue crept in from sixe hundreth yeares after Christ , do rather of right appertaine to the latter and declining age of the world , then to the custome and practise of the auncient Church : I do willingly passe ouer them . This is verie apparant and manifest , both by manifold and pregnant proofes and allegations of holie scriptures , and also by the authorities and the suffrages of the auncient Fathers , that only such times and seasons as are most meere for mourning , when any crosse , or iudgement , or greeuous calamitie , is brought vpon vs , are fit for fasting : that only when we accomplish matters of much weight , and would obtaine them at Gods hand , by our zealous prayer , that our prayers might bee more full of spirite and life , and gracious in his eyes , we are to helpe them , and quicken them , and further them by fasting . If we take a short suruey either of the priuate fastings of the godly , or of the publique fastings of the holy Saintes of GOD , we shall finde them alwayes vsed in great and weightie matters , and in their great troubles , Iob. 2 , 12 when the heauie hand of god was greeuous vpon Iob. The friends and kindred of Iob , seeing him thus vexed and tormented with plagues , they layde groueling with him vppon the grounde , fasting , and mourning , and praying to GOD for him , seuen dayes togither : that thereby the furie of his miserie might bee mittigated . When Ioab had murthered the innocent Abner , and Dauid had followed him , 2. Sam 3 , 32 to his buriall in Hebron , hee vowed with an oath , not to taste breade , nor anie thing else , vntill the Sunne was downe . When Dauid was reprooued of Nathan , for his sinne , and woulde intreate GOD for the life of his childe , 2. Sam 12 , 16 which was conceyued in Adulterie , hee fasted and went in , and layde all night vpon the earth . When Nebemias had heard of the afflictions of the Hebrewes , which remained in Hierusalem , hee afflicted himselfe with fasting , and called vppon the Lorde . Nehem. 1 , 4 When as Daniel had perused Ieremias Booke , Dan. 9 , 2 of the seuentie yeares captiuitie , which the people should endure , hee confessed his , and the peoples sinnes , and hee mourned , and fasted . When Christ began his office of preaching , Mat. 4 , 2 he went into the Wildernesse , and fasted fortie dayes . This was a matter , and woorke of importance . For this cause Cornelius , Acts 10 , 3 because hee had not as yet learned Christ , trusted in the Lorde , and perplexed in minde , gaue himselfe at the ninth houre of the day , to fasting and prayer . The Primatiue Chuch beeing admonished by an Oracle , that Paule and Barnabas shoulde bee chosen , and deputed to visit the Citties and seuerall Townes , where the Gospel had beene preached , because it was a verie great charge , there was first of all a fast agreed vpon , and solemnized . Acts 13 , 2 And when as this businesse was ouerpast , and they returned homewarde by Iconium , Lystra , and Antiochia , they made a solemne publication of a fast , they ordeined and constituted Ministers , & Deacons , Acts 14 , 23 thorow out the seuerall Citties and places of their circuit . When as Peter was to buckle with that peruerse and prophane wretch Simon Magus , at Rome , vpon the Lordes day , the Church of Rome decreed , that the Sabboth day shoulde be fasted : which practise and course afterwardes continued . Aug. Epist. ad Ca●●ul . Hierome sayeth , that Iohn beeing intreated of the Churches , to write and publish his Gospell against the heritikes , Ebion and Cerinthus , who denied the diuine nature of Christ , answered that he wold so do , if first of all the whole Church would e publiquely fast . Because the casting out of a Diuill is a verie great worke , and a notable my racle , when we will effect such a worke , it becommeth vs to fast : for Christ telleth vs in the person of his Disciples , Mat 17 That this kinde no otherwise goe throut , but by prayer and fasting . When as a wido we is bereaued of her husband , shee is desolate , and in miserie , and in much daunger , therefore it becommeth her chiefsie then to be deuout in fasting , Luke 2 , 36 wherefore Anns the daughter of Phanuell , when shee was a Widdowe , was verie zealous and religious in fasting , and spent her life continuallie in the temple . And Paule sayeth that shee that is a Widowe indeede , will trust in God , and exercise her selfe both day and night in fasting , 1. Tim. 5.5 and prayer . When there is warre in the Gates , then is it a verie fit time to fast . So did Iehosaphat , when hee was to wage warre agaynst his enemies , the Moabites , Ammonites , and Syrians . 2. Chron. 20 Vppon the like occasion and Ioel commaund the people of his time , Ioel 2 to sanctisie a fast . For the Assyrians vnder their Captaine Sennacarib warred agaynst them , and threatned not onelie the ouerthrowe of their kingdome , but the ruine of the Temple , and the spoyle of Religion . So the Israelites did fast , Iuds . 20 when they did fight vnhappilie agavnst the Gibbionites , and had euill successe . So did the labytes , 2. Sam 31 and Gilyadites , when as Saule , and his sonnes , and his Armour-bearer , were slaine in Gilboa , and the whole hoast of Israel was discomfited by the Philistines . So did the Inhabitaunts of the great Cittie of Niueue , Ionas 3 when the Prophet denounced from Gods owne mouth , the subuersion and vtter destruction of that Cittie , within fortie dayes immediately to insue , and come vpon them . So did that deuout and godly Queene Hester , and her retinue , Hest : 4 : 22 and her good Vncle Mardocheus and his seruants : when they with the people and whole nation of the Iewes , were in no small daunger , by reason of the blood-thirstie designment , and platforme of Hammon , their extreame enemie . Liberius , who liued in the time of Constantine , when as either the seasons were vnnaturall , or any famin , pestilence , or war , did oppresse the land , adiudged it most necessarie that a fast should bee proclaimed , August . wherby the anger of God might be asswaged . Augustine when hee saw that his citie was assaulted , and besieged by the enemies , the Vandales , he humbled himselfe with fasting and prayer : in which siege hee died , as Possidonius doth recorde . So at all times when we are to performe any serious matter , or woulde preuent an imminent iudgement , or otherwise would intreat a deliuerance from a plague , which is alreadie come vpon vs , we are to fast . Fasting is a thing that is in our freedom : for by the outward law he cannot be condemned that refuseth to fast . But when as our fasting may promote Gods glory , it is not then free , we ought necessarily to fast : we prescribe no time for it , because it is not prescribed by the Scriptures . August . ad Caff . praesbyt . Epist: 68 For well faith S. Augustine , Ego in euangelicis , & Apostolicis literis , torog , instrumento , quod appellatur testamentum nouum ansmo id reuoluens , video praeceptūesse set iunissm : quibus autem dieb us non oporteat ieiunare , & quibus oporteat , praecepto Domini , & Apostelorum non inuenio definitum . I finde both in the Apostolicall , and Euangegelicall wrightings , and in the whole instrument which is called the New Testament , considering it well in my mind , that fasting is commanded : but vpon what daies we ought or ought not to fast , I finde it not determined . In the time of warre , famine , or pestilence , or in any affliction , the Scriprures ( as before haue beene aboundantly proued ) doo will vs to fast . Her maiestie therefore both in zeale towards God , and loue towardes her subiects , hath to verie good purpose commanded , although not an absolute fast , which is an abstinence from all nourishment , which some for age and weakenesse of nature , are not able to beare : yet a moderate diet , commanding an abatement of our superfluitie , for the better releeuing of those which are in wants , which we cannot without wilfull and most vnnaturall disobedience , refuse to performe . Dicinonpotest quot vnum intermissum hodie prandium nostrum saginare potest . It cannot be set downe ( saith Augustine ) how many poore people may be releeued by the forbearing of one meale : Aug. which thing how easie is it for vs to do : and if wee shall doo it , both God therby shall be serued , our good Queene obeyed , her deere subiects , and our fellowe members in Christ Iesus succoured , our wealth nothing thereby impaired , and our bodily health not a little furthered : wherefore if there be in vs any comfort of the spirit , any consolation in Christ Iesus , any fellowship , any mutuall loue , or tender compassion one towards another , fulfill this order and obey this precept , that peace may still bee in our walles , and plenteousnesse within our pallaces .

CHAP. X. That the Prince , or Bishop , or ciuill magistrate vnder the Prince , and no priuate person , is to prescribe a certaine time for anie publique or generall fast : and that the Prince next vnder God is cheefe head of the Church .

AS a publike fast is only to be commanmanded for publike causes , so none but publike persons may enjoyne the same . The frantike Anabaptist arrogantly in this thing , as in diuers other Church matters , intrudeth himselfe into the magistrates office , and at his pleasure when the toy is in his head assembleth his factious consorts , and companions , and proclaimeth a fast . The lewd Papist who excludeth the Prince from all Church gouernment , and ordaineth the Pope to bee the head of the church , would not haue the Prince to meddle with this office , and prescribe this dutie . Thus as Iannes and Iambres resisted Moset , so these two scismaticall and hereticall sects , doo resist their Prince . But the light of Gods word will scatter their darknesse , the truth of the Scriptures will discouer theyr falshood , they will fall downe both like Dagon before the Arke of God : and the pregnant instances of the worde of God , shall swallow vppe these fansies of these charming spirits : as Moses and Aarons roddes deuoured the roddes of the Egyptian Sorcerers . If wee looke into the Scriptures , and into the publike fasting of all times that are there remembred , it will soone appeare , that either the Prince , Bishoppe , or Magistrate , had the appointment of this godly dutie . When as the Philistines greeuously afflicted and spoyled the Israelites , 2. Sam. 7.4 . the whole people generally were assembled and conuented to Mizpah , where they both wept and fasted for this miserable calamitie . But it was by the counsell and designement of Samuel their Bishop and their Magistrate . A gaine when their was warre betweene these two people , 1 Sam. 14 it was Saul their King that gaue commaundement to the hoast , that they should fast vntill the euening . When the Philistines had slaine Saul in mount Gilboa , and put to flight the armies of the Israelites , 1 Sam 1 , 12 Dauid who raigned in Sauls steede , 2 Par. 20 moued the people vnto a generall fast . King Iehosophat likewise in a trouble some time , Hester 4.16 Gaue order for a fast . So did Queene Hester , when as her leige people by the trecherie of Hamon , 2 King . 25 , 8 did stand in ieopardy . When a fast was proclaimed for Naboaths destruction , it was decreed and commanded by the authoritie of Iezabell . Ioel 1 , 16 When the trumpet was blowne vpin Sion , and a conuocation of the people had , and a fast denounced , it was by the aduisement of the Prophet Ioel. Esdras who was learned in the law of the God of heauen , Esdras 8 , 21 & the Lords minister , prescribed a generall fast vnto the people . Acts 13 , 2 So did the Primatiue Church , when Paul and Barnakas went their visitation , & trauailed to those Citties where the Gospel was not preached . Infinite other such like testimonies might be produced , but that they are needlesse in a cause so manifest . It is not inhibited vnto any , to mortifie his flesh , and subdue his affections , and by a godly fast to make himself fitter for godly duties , whensoeuer he shal be disposed thereunto . If a man bee afflicted in himselfe , or in his familie , he is permitted to humble himselfe and his soule with fasting , and to vse any meanes to turne away Gods anger , or preuent a iudgement to come . But for a priuate person to call a congregation , to summon a fast , as it may be the cause of much publike mischiefe ( as much hurt hath growne to the Realme by housed conuenticles and encamped factions ) so we cannot finde it tollerable by the worde of God . This is an office appertaining to ciuill and ecclesiasticall gouernours : what priuate man therefore shal put in his sickle into this haruest : as he runneth into Dathan and Abiron his sedition , so hee may condignely incur their punishment . Wherfore let the most vnlearnedly learned Elders of the Anabaptisticall crew , and the whole rable of that vngodly , disloyall , and scismatical sect know , that they ought not , as they do , most malepertly , & prophanely , vpon euerie idle motion of their braine , assemble a people , and celebrate a fast . Let the Pope likewise keepe himselfe in his owne bounds , and meddle with those that are vnder his gouernment , and prescribe lawes and Christian duties to his owne people . Wee are vnder the gouernment of gratious Queene Elizabeth , whom God hath set as Queen ouer the holy hil of Sion : it is shee that may command general fasts , publike prayers , and all other exercises of a Christian man . This the Pope and popelings cannot abide , but the truth of it is as cleare as the Sun and Scriptures and examples do aboundantly prooue it . When the Arke of God was restored , did not Dauid the King play the first part : Dauid beeing king , made Psalmes and ditties : Dauid being King , danced before the Arke , & being king numbred all the Priests & Leuits , and disposed them into foure and twentie courses : appoynting them continually to serue in the ministry euery one in his turne . Moses the magistrate , rebuked Aaron the high Priest , for erecting a Golden calfe . King Salomon displaced Abiathar the high Priest , 1 King : 2 by his kingly power , 1 King , 8 and placed Sadoch in his steede . Also dedicating the Temple of the Lord , with all his people , blessed the whole congregation of Israel . Also good Ezechias did put forth his hand vnto the Lords plough , 2 King . 8. and restored true religion , of whom it is written : He did that was right in the fight of the Lord , according to all things that his father Dauid had done before : he tooke away the groaues and brake downe Images . Iudas Machabeus did purge the Temple , which the Idolatrous Gentiles had before prophaned . 2. King , 23 , 25 Iosias restored Religion , and reformed the temple , and it was written of him , That there was no king like vnto him : before nor after him arose there any like him . When as Artaxerxes the King , gaue his regall authoritie and high commission to Esra the Priest , to censure & punish Church abuses , the priest allowed the Kings doing , and commended him for it , saying : Ezra . 6. Blessed be the Lord God of our fathers , who hath put into the Kings mind to beautifie the Lords house , which is in Hierusalem . By these and such like euidences , it appeareth , that Kings and princes in the old time , had the dealing in Ecclesiasticall matters , as in calling the people to Gods seruice : in cutting downe groaues : in destroying of Images : in gathering tithes into the Lords house : in dedicating the temple : in blessing the people : in casting down the brasen Serpent , in correcting and deposing priests , in commanding such things as pertaine to the seruice and worshippe of God , and in due pnnishing the contrarie . Christ willeth tribute to bee giuen vnto Caesar , Mat. 2. and denieth not power to be giuen to Pilate from aboue : Iohn . 19 therfore they do not well that mangle Common-wealths , and diuide them into two , & deuise two heads , the one for the spiritualtie , the other for the laitie . For the Prince is the keeper of the law of God , and that of both tables , as well of the first , that appertaineth vnto religion , as of the second that tendeth to good order . Hee is the head of all the cominalty , and laitie , and also of the ministers and clergie . Rom. 13 , 1 Saint Paul ratifieth and confirmeth the same , saying : Let euerie soule be subiect to the higher power : whether he be Pope , Bishop , or whatsoeuer he be , all are vnder subiection to the Prince . Of the superioritie and commanding power of the prince , Tertullian speaketh thus : Tertull ad feapulam . Colimus imperatos rem , vt hommem à deo secundum solo deo mis norem : We worship the Emperour as a man next vnto God , and inferiour to none but God . A large and iust treatise might bee written of this matter , but lette this suffice which is noted by the way , and let none presume without designement , and Commission of his Prince , either by his publike office , and authoritie , or otherwise by expresse commaundement from her mouth , to solemnize a general and vniuersall fast . Forasmuch as a fast is a Religious dutie , and the Prince is to set downe orders for Religion .

CHAP. XI . An exhortation vnto fasting .

HAuing thus prescribed both the spirituall and externall fast , I woulde exhort thee deare Christian , carefullie , and diligently , when it is commaunded to performe the same : If it seeme harde and greeuous to performe , shewe wherein , and it will soone bee aunswered . For indeede if wee bee willing vnto it , the yoake is easie , and the burthen is light . Obiectis 1 Doost thou suppose it to bee greeuous ? Answere ; Then aunswere mee vnto another question , which Ambrose dooth propounde to such conceited people . Amb : lib , Elia & iciunio ; Qui graue die eunt terunium esse , respondeat quis ietunie defecerit ? Multi in prundto , plerig dum epulum vomunt fudere animam . Quod animal leiunium sibi causam fuisse mortis ingemuit , per escam laque us non cauetur , in esca hamu later , & crbus du●●t in retia , cibus visco etiam aues illigat . They who suppose fusting to be burdensome & greeuous , let them name vs any , who haue fainted through fasting a many at their dinuers , and diuers in their vomis thins , haue lest their liues . What liuing creature harb eyer complained that hee hath dyed by abstinence , by reason of the barte the snare is not auoided : The hooke is couered with the baite , the baite tolleth and draweth into the nette , and by it the birde with lime is soone intangled . 2 obiection . But thou wilt replie , Dulcis volupt as videtur , amarum ieiunium . The pleasure of meate and drinke is sweete , but fasting is sower . But I aunswere heereunto , that there is more vertue in the sower then in the sweete . Amb ibi . cap. 11. Amara solent plus prodesse corportbus : sicut enim cum in intimis puerorum visceribus , vera mes qui ex cibi indigestone nasountur exting ui non queant uisi cum amartor potus insunditur aut medicamentorum vis molescat a speris or quorum odore moriantur ita &c. Sower things are more profitable to the body . A similitud . For as wormes that doo breede in the bowels of young children , by reason of the rawnesse of the Stomacke , not able to digest and concoct his meate , cannot bee destroyed , but by powing into the stomacke a bitter potion , or before a stronge and forcible sauour , that commeth from the Medicine , dooth ouercome them and cause them to die : so hurtfull humours that redounde in the bodie , and vnwholsome affections that reigne in the soules , are purged and mortified , by no better meanes , then by a spirituall and bodilie fast , and by a moderate and sober carriage of our selues , A similitude in the order of out dyet . It is usually with a fast , as with a purgation , vnsauoune and bitter for an houre , or a small tie after , but wholsom and profitable for a long time after : whereas contrariwise , excessiue , mordinate and notous diet , is delightfull a little time , but afterwardes deadlie , or a long time cumbersome and hurtfull vnto vs . As the redde pottage was pleasant to Esau a while , Gen. 25 because of his hunger : but afterwards much sower , when as he could not by anie meanes no not with all faltish and brinish tears make a purchase and redeeme againe his birth-right , 3. Oblection But thou wilt moreouer say , That fasting is a violence offered vnto the body and there is no man ( saith Saint Paule ) that bateth his owne flesh , but nourisheth and cherisheth it Let such esteeme their flesh as it ought to be esteemed , and this obiection will soone bee doone away . Aug. de vtilitace●e● . mi. Compedem puta caernem tuam , quis amat compedem suam ? carcerem puta carnem tuam , Quis amat carcerem suam ? quls non oderit vinculum suum ? quis non oderit paenam suam ? Thinke thy flesh to bee thy fetter , what prisoner doth loue fetter ? thinke thy body to be thy prison , what man is in loue with his prison ? who doth not hate his manacle ? who doth not hate his punishment ? Wee aunswere yet further with the same Reuerend Austine , that in subduing and humbling the body with fasting , to make it the more obedient to the spirite , wee shewe no hatred at all vnto the body . Non odis mus quam nobis eupimus obedire : filium tuum domas vt tibi obediat , numquid odists ? serunm tuum dilegis & castig as , & in castigando obedientem facis . Wee doo not hate that which wee woulde haue to obey vs . Thou wilt tame thy sonne that hee may obey thee , doost thou therefore hate him ? Thou louest thy seruaunt , yet correctest thy seruaunt , and in correcting him , thou makest him conformable vnto thee . Habet caro ex conditione mortalt , quasi quosdam ternenos appetitus suos , in hos tibiius fraeni con● cessum est . Infra te est ca●o tua , supra te est Deus tuus . Attendis quod sub te est , attende & quod supra te est , leges in inferiorem non habes nisi à superiore . Cum vis vt seruiat tibi caro tua admoneris quomodo to oporteat seruire Deo tuo ? The flesh of his naturall and mortall condition , h●th certaine earthly affections : ouer these wee haue authoritie , and there is Bridle giuen vnto vs , that they bee not lasciuious , and extrauagant to curble them , and restraine them , and to keepe them in . Beneath thee is thy flesh , aboue thee is thy God : thou lookest to that which is vnder thee , looke to that which is aboue thee . Thou hast no lawe ouer thy inferiour , but that which was giuen thee by thy superiour . When thou wouldest haue thy flesh to bee obedient vnto thee , thou art then admonished , howe thou oughtest to bee obedient vnto thy God .

An other Obiection there is , 4 , Obiection not vnlike vnto the former , which the euill spirit doth suggest vnto vs , to bring vs into neglect , and contempt of this dutie . For thus sayeth the Tempter . In fasting thou doost defraude thy selfe , Aug. ibid. and art a theefe vnto thy bellie . In not giuing vnto the stomacke that which it delighteth , thou punishest thy selfe , and art thy owne tormentor : Dooth God take pleasure in this thy excruciating and vexing of thy selfe ? If hee doth , he is cruell that is delighted in thy sorrow . Responde huiusmodr tentatori , excructo me plane vt ille parcat , do de me poenas vtille subueniat , & vt placeam oculis etus , nam & victima excruciatur vt in aram imponatur : Answere this tempter in this wise : I doo indeede punish and torment my selfe , that God might spare mee : I my selfe take punishment of my selfe , that God might he●●e mee , and that I might bee gracious in his eyes : for the sacrifice is tortured , and mangled , that I might bee offied vpon the Lords alter . I knowe that these are the greatest rubbes and blockes , that doo from our way , and doo keepe vs from fasting . These are the principall and manifest obiections vrged agaynst this matter , which doo moste forcible striue agaynst our Nature , and doo preuaile with it . All which , the learned Fathers , ( as you haue heard ) haue verie wittilie , and approouedlie aunswered , and taken away whatsoeuer else may bee imagined , and vrged , is nothing ( I am sure ) in respect of the premisses , but they will bee assoone dissoluted , as they shall bee propounded . Therefore there beeing no-reasons why wee shoulde not fast , let vs see what reasons may mooue vs to fasting . I must briefly rippe them vppe , Et quasi digitum ad fontes intendere : And but poynt with my finger at the seuerall heads , because their are so manie . Fasting is verie commendable for verie good causes . 1 Cause why wee should fast . First , because of the founder and authour thereof . The greater the persons are , who doo make a lawe , the greater authoritie must bee giuen vnto that lawe . If the lawes of men , and of an earthly Prince , doo stande in force : then this lawe and ordinaunce , of fasting must haue his vigour , and bee like the Median , and the Persian lawes , which cannot bee altered , because it was not instituted by man , or by an Angell from Heauen : Ambrose lib. de Heliae & ieiunio . but by GOD himselfe . Abstinentie lex à Do● mino , praeuaricatio legis à Diabolo . Serpens gulaepersuadet dominus , Gen 3 ieiumare decreuit . The lawe of abstinencie was made by God : the breach of this law was motioned by the diuel . It was the Serpent that counselled to eat . and it was the Lord that commaunded man to fast . 2. Cause There are many things commendable for their antiquitie : but there is no institution so auntient as fasting : beeing in the beginning ordained in Paradise , in the time of mans innocencie . So sayeth Saint Augustine . August . cont . Iulian Pelag: lib : 1 : refert verba Rasilii quae transtulit verbum è verbo de Graeco . Ieiunium in Pardiso lege constitutum est , primum enim madatum accepit Adam a ligno sciendi bon●m & malum , non manducabis : non manducabis autem ieiunium est , & legis constitutionis initium . Si ieiun asset a ligno Eua , non isto indige emus ieinnio . Non enim opus habent valentes medico , sed male habentes . Aegrotauimus per peccatum sanemur per poenitentiam , poenitentia vero sine ieiunio vacua est . Fasting was commaunded by a lawe in Paradise : for the first commaundement that was giuen to Adam , was of the tree of knowledge of good and euill : thou shalt not eate of it : not to eat , is to fast : and is the beginning of this law established . If Euah had fasted as it was commanded , we had not now had need of any other fast : for those who are whole , neede no phisi●●an , but those who are sick : we haue beene sicke through sinne , let vs be made whole by repentance : repentance without fast is not aunleable . Ambrose likewise subscribeth to Augustine in this assertion . Primus vsus mundi à ieiunto caepit sexto , die bestiae sunt creatae , & cum bestiis or ta edendi potestas est , & vsus escarum , Ambrose lib : de nelia & ieiunio . vbicibus caepit ibt finis factus est mundi . The first vse of the world beganne with fasting : beasts were created the six● day , and with them came in the libertie of eating , and the vse of meates : assoone as meate beganne , the creation of the world did end . It was well with mankinde , when Adam fasted , 3. Cause . but when he did eate , he did subiect himselfe and his whole posteritie vnto an eternall curse . Quamdiu interdictis abstinuere , nesciebant esse se nudos : post quam manducauerunt de interdicta arbore , nudatos esse sese cognonerunt : Culpa cum cibo , latebra post cibum . Whilst Adam and Euah did abstaine from fruite forbidden , they knew not that they were naked : but after they did taste of the Tree inhibited , they knew that they were naked . The transgression came in with their eating and their sliding from Gods presence after their eating . To this purpose , saith Saint Augustine : Quia non tecunauirnus , Aug e●nt . Iulianum Pelag lib. 1 decidimus de paradiso : Ierunemus ergo vt ad eum redeamus : because wee did not fast we were driuen out of Paradise , let vs therefore fast , that we may returne into Paradse . Wherfore , since fasting serue for a good remembrance of mans innocencie , and the contrarie for a memorial of his sinne , whoso reioyceth of his eating and drinking , and like an Epicure doth d●● light therein , is a frantike fellow distracted of his wits , A Similitude . and resembleth the theefe , who being saued from the gallowes , is commanded alwayes to weare a rope , as a token of his lewdnesse , should waxe insolent or proude of his halter : or the begger who taketh pleasure to shew his wounds , botches , and carbuncles , A Similitude . and putrifying sores .

The life of Christ should be our imitation , 4 Cause , Ephes 5 so Saint Paul counsaileth : Be ye followers of me , euen as I am of Christ Iesus . It is a shame for vs to liue in feasting , 1 Sam. 11 when our grand captaine Ioab did giue himselfe to fasting . There is no good souldier , but when he seeth his captaine to bee hardie , and to giue the onset , but wil be venturous and put himselfe forward to do as hee doth . But if our life were compared to his , & our works layde vnto his , it would appeare what bad workemen we are : not like vnto workmen working by the rule , but contrary to the leuell and square which he prescribeth , Christ that knew no sinne , neither was there any guile founde in his mouth , fasted for our sinne , and we that are ful of sinne , and sinne it selfe , can find no time to fast for our own sinnes . Our good maister fasted for vs bad sernants , but wee most vnthankfull , will do nothing for him again . It is the vse of this world , to giue a great dinner first , and a lesse supper after , and to set the best wine on the table first , and the worser last : as the gouernor of the feast did at the marriage in Cana , a towne in Galilee . Iohn . 2 But Christ giueth vs the lesse here , that we might haue more else-where : he willeth vs to fast now , that in heauen we may feast , and sitte with him at talbe in the resurrection of the iust . But we walk contrarie to his rule , like vnto the Libertines and prophane professors in Pauls time , whom with greefe and heauines he speaketh of saying : Phil. 3 There are many that walk , of whom I haue spoken often , & now again doo speake of weeping ; who are enemies to the crosse of Christ , whose God is their bellie , and whose ende is damnation .

If the president of Christ , and the examples of good men , ● . Cause . who haue giuen themselues to fasting ( as heeretofore hath beene prooued ) cannot stirre our affections : lette the practise of the wicked , whome we willingly follow in euil things , moue vs to this dutie . Albeit we should line rather by precepts , then examples : yet so it is , that as a Child writeth by his example , so we do all things according to example , both in good and euill . The b●ddest sort of people haue acknowledged a fast , and as occasions haue beene offered , haue giuen themselves vnto it . 1 Sam. 14. Saul a reprobate and outcast of Israel , warring against the Philistines , commanded a fast . Iezabell an odious and detestable woman , 2 King 25. conuented Naboath before the people , by publication of a fast . At the preaching of Ionas , Ionae . 2. the king of Nineue , a heathenish King , throughout all the borders and precincts of his kingdome , proclaimed a most solemne & absolute fast . Luc. 18. The lewd Pharisee was not wanting in this dutie , for hee fasted twise in a weeke . Aug , de Ciuit. d●i . Augnstine saith , that Porphirius did teach the people to abstaine from flesh , and grosse meates : affirming that it did purifie and cleanse the minde , and made them readier vnto heauenly matters , and to priuate familiar●ie and conference with the diuelles . Plutarch . lib. de Iside & Onride . Plutarch affirmeth , that the Priests were wont to restaine from such meates as do prouoke lust : and that they neuer did bring wine into the temple of their God . And they did verie peremptorily conclude it , to bee a verie hainous thing to drinke wine in the day time , their God beholding them . The same Plutarch in another treatise faith , Plutarch . lib. de cohibend . iracundia . Liuie . that there were certaine sacrifices which were performed with water , without wine . Liuie witnesseth , that when as there happened diuers prodigious , and strange sights at Rome most feareful to behold , which did presage and foretel some great iudgement to ensue , and ten Embassadours were sent to receiue an answere from Sibyllaes Oracles , of the cause thereof , and what they threatned : that answere was returned , that first a publike fast should be denounced , for the honor of Ceres , which was to be continued euerie fist yeare : and that by that meanes the anger of God might bee mittigated and appeased . How iustly therefore may Christians be ashamed , who cast off that which the verie heathens and infidels do imbrace .

It is a base and abiect thing , 6. Cause . to giue our selues to feasting , albeit wee thinke so highly of it , A Similitude . and esteeme it as the cheefest . If the Queene should set●e one of her cheefest seruaunts who is most gracious in her eyes ; and of her inwarde Counsell , to the meanest drudgerie , to rubbe horse heeles , to dresse them , and to keepe them , it is certaine that he should be exreamely debased , and should be exposed vnto great reproach : It is so with vs , when wee leaue godly duties , as prayer and fasting , and feede and pamper our grosse senses with superfluitie of diet : Seneca . for what are our senses but carnall and beastly , giuen and deuoted to grosse desires ? Seneca beeing a Gentile saith : Maior sum , & ad maiora natus quam vt corporis mei manciptum fiam . I am a greater man , and borne to greater things , then to be a bondslaue to my body . Homely and slender fare doo as well releeue the poore , as a high and sumptuous diet dooth the rich . Daniel thriued as well with Water and Pulse , as others did with the Kings iunkets . August . Nonne si specularia in ventre haberemus de omnibus cibis pretiosis erubesceremus , quibus saturati sumus : If there were windowes in our stomackes , that wee might see into them would we not blush at the sight of al our dainty & delicate meats , when wee see them crowded altogether in a heape , and to lie like a dunghill ?

Much hurt hath ensued by our eating , 7 Cause A Similitude . therfore there is much good in fasting . The ship that is ouerladen is readie to sincke : so when wee are ouerburdened with earthly creatures , we are ready to perish . Gen 3. The diuell by meat slew our first parents , Iob. 1. and assaulted Iob when he was banqueting with his sons , Set them both togither and you shal soone see the good that the one , and the hurt that the other doth . Lot by fasting kept himselfe safe , when Sodom was destroyed . Gen. 19. Gen. 1. Adam when hee fasted was in Paradise : but when hee had eaten , he was driuen out . Moses when he fasted , receiued the Lawe : the people when they feasted transgressed the Lawe : they did eate and drinke ( saith the Scripture , but what followed thereupon : they arose vppe to play , they erected a Calfe . Iudith 33. 1 King . 13. Dan. 15. When Holophernes was ouerladen with wine , hee was slaine of Iudith . Ammon the sonne of Daiud ouercome with meate and Wine , perished . King Baltasar of Babilon , Dan: 15 when he was quaffing out of great bowles ; saw the hand-writing on the wall , which was his doome , and his fatal iudgement , that hee should loose his kingdome , Vasty , Hester 1 after a banquet lost her authoritie , and was debased , and deposed from all regiment . As the diuell began with meate , so did Christ with fast . Cen : 1 Mat. 3 That wee might take this for a tryed conclusion , that contrarie things are cured by the contrarie . Samson with the law bone of an Asse , Iudg: 13 slew a thousand of his enemies : be thou but master of this law bone , and thou shalt subdue many enemies . A similitude . Those who accustome themselues to eate and drinke largely , are like vnto those who are so fat and thicke in the arme , as a vaine cannot be found , that they might be let bloud , by meanes whereof they die : So those who feed grosely , and mast themselues , are but preserued till the day of slaughter : they grow incurable , and for the most part die without repentance . Wherefore since there is so much good in fasting , and hurt in the contrarie , auoyde the one and follow the other : A good saying . or else thou dost not wisely . If thou shouldest take a way which is very dangerous , and thou shouldest be forewarned that theeues and robbers do keepe that way , wouldest thou not shunne it ? wouldest thou not take a contrary path ? I am sure thou wouldest : then much more , auoide this way that is commonly taken of eating & drinking : for strong poison is mixed with sauorie meates , and with hony cups , here are many theeues and robbers , that would rob vs of our bodily health , and spoile our soule .

A man when he is burthened with meats is dull and vnapt , to any godly dutie . 8. Cause A similitude Those birdes that feede grosely doo neuer fly hie : so those who liue carnally , wil not liue in any good motion : they doo soone quenche the spirit , and like vnto a grasse-hopper , though hee often skippeth vp , A similitude yet falleth he presently vnto the earth againe . Wherfore Paule a vessell of mercie , many times afflicted , and humbled his bodie , Acts 9 1 Cor 9 Dan. 10 that whilest he taught others , he himselfe might not be a reprobate . Daniel to bee fitter to receiue Gods Oracles , gaue himselfe to a long continued fasting . What man is there , who hauing two seruants , the one wise , A sit similitude . and the other foolish , will compell the wise man , to bee ruled by the foolish ? But this doost thou when thou wouldest haue thy slesh ouerrule thy spirit , & by cockring of the fleshe , doest vtterly extinguish the good motions of the spirit . Wherefore as Iacob tooke Esau by the foote so take thou this vice b● the foote , Gen. 25. and giue him a fall : and let him not bee to thee an occasion of thy falle .

To what purpose doo wee cramme our selues with excessiue diet and bumbaste and quilt our selues without continual gluttony . Cause . When as our life is short , but a span long , like vnto a vapour , a morning cloude , and a bubble in the water wee doo heere●n like those , A similiude . who purposing to make a sumptuous banquet , doo cramme Capons , and diuers other creatures , both beastes , and fowles : purposely to kill them against that time : So we doo fatte and puffe vp our bodies against a sette time , which God hath appointed . That so the wormes when wee are in our graues may haue a larger , and more sumptuous banquet out of our carcases : This is a very preposterous course . A similitude . There is none that will bestowe coast vppon that house , that is so ruinous , that it is readie to fall , by patching and peesing it , and curiously adorning the walles of it . Our bodies are ruynous and patched houses , not worthie the coaste that we bestowe of them , howsoeuer wee thinke that wee can neuer bestowe coaste inough vpon them .

It is to no purpose to inuite him to a costly feaste , to day , A Similitude . that must be hanged to morrowe : or to make him fatte or lustie of bodie , that must immediatly after die : Wherefore since wee must all die , and no man hath any warrant of life for an honre , why doo wee so frantickly delight in feasting and ry●tous feeding ?

The Sp●der with long labour spinneth a webbe , A Similitude . and weaueth a nette to intangle the Flye , and a little puffe of winde commeth , and destroyeth them both . Wee take great care what wee shall eate , and what wee shall drinke , and a little breath that goeth out of our bodie , doth ridde vs of this care , and make all our thoughts to perish .

Last of all , 10 Cause . Aug. in P●●l 42. this fast is expedient for the better relief and maintenance of the poore . Quot enim pauperes saginare potest , intermssum hodie prandium nostrum . For what a multitude of poore people might bee sufficed with the intermission and forbearing but of one meale . ●ta ergo ietuna vt paupere manducante prandisse te gaudeas . Aug. bi .

Wherefore so fast , as thou mayest reioyce , that thou hast well dined , by making the poore to dine . It hath pleased God to make a fruitful land barraine , for the wickednes of men that are therein : To take from vs the staffe of breade , and to send a dearth and scarcitie amongest vs . It behooueth vs therefore sparinglie , and moderatelie to receiue Gods creatures , for the necessarie sustenance and releefe of our bodies : and that wee waste not them vppon our owne gluttenous and inordinate lusts , least Iudas dooth expostulate the case with vs , as hee did with his maister in a charitable action saying : What needeth this waste , it had been better it had been sold , and giuen vnto the poore . For this cause , order hath beene taken , by our renowmed Queene , our tender and nourcing mother , and by her prouident and carefull Magistrates , that an abstinence , and moderate diet shoud be vsed for the poores sake , which sanction and iniunction , is not onely most necessarie , both for the peace and plentie of the land , and good of our bodies ( as in the premisses hath beene shewed ) but seruiceable vnto God , peaceable vnto our consciences , and for the eternal good of our soules , being vsed aright , as in the sequell shall bee prooued . Many other reasons might haue beene rehearsed , for the further vrging of this proposition : but because my leisure is but small , and these may seeme sufficient , I willingly pretermit them , and deale with them as Salomom did with the brasse in Temple , which because it was so much , he woulde not weigh it .

FINIS .

The second Book which is a treatise of Almes , verie needfull for this time of scarcitie .

The first Chapter . What almes is , and how fasting and giuing of almes are to be conioyned .

THe auntient and accustomed worde which is vsed of the schoolmen , which signifieth almes , is Eleemesyna : and it is a worde of a wide & large signification , and it is to be extended as far as the Latine word Misericordia , Euery work of mercie is an almes . which we cal in English Mercy . Whatsoeuer benefit we do bestow vpon any in a meere cōmisera●ion of his distressed estate , and in the tender bowels of compassion , and mercy , bee the gift of what nature and condition soeuer , it is naturally and properly an almes . If thou feedest the hungry , giuest drinke vnto the thirstie , and clothest him that is cold , and naked , harborest the stranger : healest the sicke or otherwise sustainest him with thy charitable deuotion : or finally , if thou aidest him that is oppressed with iniurie , with thy authoritie and counsell : if thou dost hearten the afflicted soule with godly comfort : if thou ransomest the prisoner , or friendly dost support any that is in miserable & dangerous estate , thou hast done an acceptable and gracious almes Wherefore the Lord doth not bind thee , when he willeth thee to giue almes to any set dutie , to giue mony , to bestow cloathes , or to giue thy me●te , but to shew mercie , because that none should pleade their pouertie , or exempt themselues from performance of this seruice , vnder pretence & colour of their want . For though they be in want of mony , or any other thing , yet here is none but may shew mercy , in some sort or other . And this is true almes , which the Scriptures do proue , Aug in Lucam , ser. 30 and S. Augustine dooth acknowledge , saying . Quid est facere Eleemosynam ? Facere scilicet misericors diam . What is it to giue almes , but to shew mercie ? The●e is none therefore that any go vnder protection to liue as hee list , but euerie one must bring his mercifull almes into the Lords treasure-house . For euerie one is inioyned to shewe mercy , and this is the generall commandement of the law , that we loue our neighbors as our selues .

Wherefore since euery mercifull affection may be fitly called an almes , A double Almes . 1. The one true . 2. The other false . whatsoeuer is not giuen in this affection , but proceedeth from other strange by-thoughts , and purposes , is meerely counterfet , hypoctiticall , and false , & is to be retected as the gold which wanteth weight , & as the corne which wanteth measure . That thine almes may be currant , it is not materiall , whether the person be honest , or lewd , vpon whom thou bestowest it , or howe much or little it is that thou bestowest . But this is the maine matter , principallie to be regarded , with what minde and spirite wee doo bestowe it . A true almes therefore is not outwardlie to be considered , but inwardlie to be pondered : not without vs , but in our selues who giue it . It may bee that hee to whom thou giuest thy almes , be both honest and distressed : and yet thy almes may bee no true almes , because thy heart is not touched with that mercy which is required . So contrariwise , it often fallen out , that the almes is good , which is bestowed vpon a man that is bad , because simply in a mercifull inclination , it hath been giuen vnto him . Moreouer , so it is that much is giuen by him that hath much , and but little of him that hath but little : and yet that much is altogether a faigned , and this little the most perfect Almes . For it is the diuersitie of the minds of the giuers , and not of the gifts , that thus distinguisheth of the Almes . Luke . 21. The widow woman that was poore did cast in but two mites , but the rich men did offer largely : but the widowes pittance was preferred before the aboundant contributions of the wealthie .

The abler sort therfore , haue from hence iust occasion to bethink themselues of their vncharitable affections , who when they should stretch out their armes vnto the poore , to giue them Almes , they examine them of their liues , & take account of their doings . As if so be the onely thing to bee stood vpon , were the goodnes of the man , not knowing that this is onely to be regarded , that wee our selues be good . If their eye be euill because our is good , the iudgement shall be theirs : but iudgement mercilesse , shall be shewed vpon vs , if we shew no mercie , and mercie reioyceth against condemnation .

Further , because that almes is a meere mercy , whatsoeuer we giue discontentedly and giudgingly , it is no good almes . For it is giuen as a crust of bread is giuen to a dogge , because he so barketh . Mul●● dant , saith Aus gustene , vt careantteadio interpellantis , non vt reficerent viscera indigentis . Aug. in Psal , 4● . There are many that giue to be free from their tedious and i●ksome begging , and not to refresh the bowels of the needie . This is not to be accounted the good almes .

Last of all , ●f almes be preposterously bestowed to a peruerse ende , either for vaine glorie & applause of men , or for hope sake of a better wor●dly profit or for to merite or expecta reward in be●●●n for ●● ( for which cause the ●apists are so libera ●●n theyr almes or to stay amutmous and rebelious people that are read to make garboyles , to auoyde the extremitie they indure by famine or for any other publike and political or p●iuate & beneficial cause : All which things hereafter shal be more largely handled : If it be giuen to any of these ends , or to any other end , then to this end , for to shew mercie , it is to no ende before almightie God nor it is no true almes .

I haue adioined this treatise to the former , That fastine and giuing of alms are to go togither . Esay 58. because that they are conioyned in the Scriptures , and go both togither . For God saith by the mouth of his Prophet . Is it such a fast that I haue chosen , that a man should afflict his soule for a day , and to bowe downe his his head as a Bulrish , and to lie downe in sacks cloth and ashes ? Wilt thou call this a fasting , or an acceptable day to the Lord ? Is not this the fasting that I haue chosen , to loose the bonds of wickednesse : to take off the beauy burthens ? to let the oppressed go free ? and that ye break euery yoke ? Is it not to deale thy bread to the hungry ? and that thou bring the poore that wander into thine house ? when thou seest the naked that thou couer him , and hide not thy self from thine owne flesh ? Wherfore that which God hath ioined togither , let no man put asunder . Augustine giueth a reason why fasting and Almes should be combined and linked togither . Noli●eiunium putare sufficere . Ie●umū te castis gat non alterum reficit . Aug. in Psal. 42. Do not thou thinke that fasting is sufficient . Fasting doth afflct thee : it helpeth not another . Ambrose accounteth fasting without alms a meer marchandize , & trade of gaine . Amb tom. 3 S. ●m 33. Qui sic abstinet vt nihil pauperibus de suis epulis largiatur : videtur quaestum sibi suum fecisse ieiunium , & negotiationem parcando , atque ideo bona elecmosyna cum ieiunio . They who do so abstain from meate , as they giue nothing of that which they spare vnto the poore , he seemeth to make his fast gainefull vnto him , and to make an occupation of sparing , and therefore he concludeth that almes with fasting is good and commendable . Aug. in Psal. 43. To this purpose saith Augustine : Vis orationem tuam volare ad deum fac illi duas alas ieiunium & elecmosynam . Wilt thou haue thy prayer flie vppe vnto God ? giue it two wings , fasting and almes . Let these two therefore as Hipocrates two twinnes , Isai. 58. go hand in hand togither . Then shall thy light breake forth as the morning , and thine health shall grow speedily : thy righteousnesse shall go before thee , and thee glorie of the Lord shall imbrace thee : then shalt thou call , and the Lord shall answere : thou shalt crie , and he shall say heere I am . Ioyne thou therefore thine almes with thy fasting , it is no false and inferiour dutie , but it is an honourable and right noble action , and condignely to bee matched with it . There hath beene no man , no not of the highest dignitie , but haue stouped vnto this , and haue bin desirous to seeme bountifull , liberall , and gratious , and to do good to others . Titus Vespasian at night time , succouring and helping the afflicted people , Tit. Vespatianus . wept that he had not beene beneficiall vnto any all the day time , complaining and saying : Amici diem perdidimus : My friends we haue lost this day . Christ himselfe saith , that the Lordly Gentiles stood much vpon this poynt , and loued to be credited with this report . The Kings of the Gentiles raigne ouer them , and they that beare rule ouer them , are called gratious bountiful and liberall Lordes . Luke 22.25 The Ethnick people acknowledged such to be acceptable vnto God , and therefore they worshipped Iouem bospitalem , of whom Virgil thus recordeth .

Iuppiter hospitibus nam te dare iura loquuntur .

Naturall affection stirreth euerie man that is not of a stonie and flintie heart , to a pittiful regard and commiseration of the poore .

CHAP. II. That God is the author and commaunder of Almes , and what principall reasons moued him vnto it .

IT is manifest that to giue almes is both a necessarie and excellent dutie , because the authour of it is most excellent , who is God hunselfe , who commandeth no triuiall or needlesse matters , but onely such things as serue to greatest vse , and are most behoouefull for vs . Wee are by nature louers of our selues , but God who is rich in grace , and full of all mercie yea , is mercie it selfe , doth touch our hearts with the finger of mercie , and hath ingrafted and ingenerated in vs bowels of compassion to be extended towards others . And therefore that we should put to our helping hand , to raise the poore out of the myre , and pit off destruction , into which there be many that fall by reason of their want : he is not onely diligent to exhort vs thereunto , but verie o●ten in the scriptures very perētorily doth commaunde vs . He commandeth the Israelites not to vex any stranger , Exod. 22.21 or be greeuous vnto them , but to intreat them ciuily , and to entertat●e ●hem curteously : insomuch as heere to fore they themselues had bene straingers in the land of Egipt . By calling into them ●●mdes their condition that went before he gine vs a verie needfull lesson , by recounting with our selues the times that are past , to thinke of times to come : Temp●● pateraum , est metus futuri . The time past , put vs in feare of time that may come : for there is nothing betiding vs before , but may befall vs againe : and there is no calamitie incident vnto others , but may light vppon our selues . We sing now the Lordes song in our owne lande , and the Lorde hath gratiously turned our former captiuitie in the dayes of Queene Mary , as the ryuers of the South : He hath put off our sackcloath , and gi●ded vs wich gladnessE . We are now well , but wee haue no assuraunce that wee shall alwayes so continue . Wee may againe sit by the waters of Babylon , weeping and howling for the remembraunce of Ston : Deut. 15. wee may be driuen from our houses , and put to begge our breade in desolate p●aces . Wherefore let vs now haue a feeling of others that are brought into this miserie , as we would haue others haue respect of vs , when we are in extremitie . In the lawe hee earnestly chargeth , that they who will bee his people , doo so order and dispse theyr publique and priuate goods , as they may prouide that there be not a begger amongst them in Israel , to run from doore to doore to begge his bread and like a runnagate to continue in scarcitie . And that this prouiso may better be had , hee himselfe prescribeth the onely course heerein to be followed , to preuent this extremitie , that Gods deare seruants might not be exposed to the wide world , as spectacles , & gazing-stocks , and examples of contempt , in respect of want . To this ende do serue these seueral constitutions . Deut. 14. First of tithes to be gathered at the end of the third yeare , that part of them might remaine for the poore . Deut 1.2 Of debts to be forgiuen euerie seauenth yeare . Of the yeare of Iubile , Leuit. 25. in the which euerie man that had solde his possessions might returne to them againe . Deut. 14. Of solemne feast-dayes , consisting vpon gratulatorie oblations , that whilst they fed largely , Leuit. 23. and were merrie before the Lorde , they should bee mindfull of them who were poore and succourlesse , Leuit. 25. that they might haue part , and reioyce also with them . Of reaping of the haruest of the land , that they shoulde not rap euery corner of their field , neither gather the gleanings or leauings of that haruest : And if that a sheafe were forgotten in the field , that they should not go again to fetch it , but that it should be for the stranger , for the father lesse , and for the widow . And when they did beat their Oliue trees , that they should not go ouer the boughs again , neither that they should gather their Grapes cleane , but leaue them for the stranger , fatherles , & widow . And this which was thus enoined in the law , was afterwards diligently looked vnto by the Prophets : & so much esteemed , as the legall sacrifices , and all other outwarde exercises of religion were commanded to giue place to the works of mercie . And therefore by Hoseas , Hose. 6. he telleth such as looked by their sacrifices for the for● forgiuenesse of their sins , and such which were committed to the great vexation & oppression of the poore , that this pleasure is in mercy , & not in sacrifice . Esay . ●8 . In likesort to those who boasted of their fastings in Esaias his time , he replieth thus . Is not this the fast that I haue chosen , to loose the bands of wickednes , to let the oppressed go free ? to vndo euery yoke ? to breake thy bread to the hungry , and that thou bring the poore that wander into thy house ? If thou s●est the naked , that thou cloath him , and hide not thy selfe from thine owne flesh ? It wold be too long to stand vpon euery particular commandement●n the Psalmes . & the Prophets , inserted for this matter . Gen. 3. He disdained not with his owne hand● to cloath our first parents when as they were naked , to signifie that he is a helper of the poore and destitute , but as for the way of the vngodlie , be turneth it vp side down In the new Testament this comandement is no lesse diligently & strughtly inforced let a few places stand in stead of many . Sel ( saith Christ ) that which thou bast , Luke 12. Luke 3 and giue it vnto the p●ore . Hee that hath two coats , let him giue one to him that hath none . Luke 6 Beye mercifull as your beauenly father is mercifull : And giue , and it shall bee giuen to you againe . Luke 10 In the Parable of him that discended from Ierusalem to Iericho , hee is commended that shewed mercy . The lord being moued with mercy and compassion , relieued and sustained a hungry multitude with fiue loues , Luke 9 and a few fishes . And he him elfe willeth vs , that wee make our selues friends , of the vnrighteous Mammon . Luke 16 To the yong man that asked the way to heauen , Marke 10. he answered , that if he purposed to come thither , he must here sel all that he hath , Luke 19 and giue it to the poore . Zacheus for giuing halfe his goods vnto the poore , was pronounced by Christ to be one of Abrahams children . Luke 12 The couetous earle that said he had not roumth to receiue his corn , when as there was poore inough ready to reciue it , was iudged a fool , and had that night his soule taken from him . To him who shal giue but a cup of cold water to a Prophet , in the name of a Prophet , Mat. 12 he promiseth that reward of a Prophet . Mat. 25. And whatsoeuer is giuen to the poore is but lent vnto God , for he is their sure●ie . & noteth it in his bookes : and recordeth it amongst his own accounts , saying : Whatsoeuer ye haue done vnto one of these little ones , ye haue done to mee . enter into my fathers ioy . Whom would not such gracious , and comfortable promises intise and allure ? who will stand agaynst such an armie and hoast of Scriptures , but such proude vngodlie people , of whom Dauid speaketh , Psai . 10. The vngodly is so proud as he careth not for God , neither is god in al his thoughts ? only Nabal & Dauids foole wil disobey this exhortation , who saith in his hart there is no god , Psal. ●4 & who is Dauid , & who is the son of Ishai ? that I should giue my meate appointed for my haruest-men vnto him ? But good Abigael will come forth with presents , with cakes , raisins , and wine , wherby she not only preuented a mischiefe , but receiued a benefit : for she was therby maried vnto Dauid . 1. Sam. 25. So good people wil offer such necessaries as the poore do want , wherby they shal escape the Lords vengeance , & be partakers of a blessing , and bee espoused and wedded vnto Christ . Wherefore , haue a speciall regard of this dutie , for his sake that is so earnest to obtain it at your hands . We cannot contemne it , or carelesly remit it , without notable contempt shewed vnto him , who hath so seriously & effectually commmeded it .

Now if we shuld further debate the matter , Why God did command the giuing of almes , and why he made some rich , and some poore and reason the case , and aske why God hath ordained this duty , who could if it had liked him , created vs all of like condition , that each ma might haue liued by himself , & not haue stood in need of anothers help ? We answer with S. Paul , Who art thou that disputest with God ? and wilt prie into his coun●sels ? and take of him a rekconing of his doings ? If this answer sufficeth thee not , that thou maiest be fully satisfied , I giue thee these reasons , wherof euery one if they might be folowed aptly might be proued by the word of god , being warranted thereby . First because the rich and the poore are both necessarie : the one for the other . Duo sibi sunt contraria , Aug. in Lue. Serm. 23. sed duo sunt sibi necessaria nullus indigeret , si inuicem se support arent : & nemo laboraret , si se ambo inuarent . Diues propter pauperem factus est , & pauper propter diuitem factus est . Pauperis est orare , & diuitis erogare , & Dei est proparuis magna pensire . They are both contrary , but they are both necessarie , none should stand in need of another , if euery man could vphold himself : & none would labor , if so be they were able to liue of thēseleus : the rich is made for the poore , and the poore for the rich it is the poor mans duty to pray , & the rich mans to giue : and the propertie of God to recompence small things , with a great reward . Wherfore , that one should supply an others want , he wold not so prouide for mankind , as he did for the birds of the air , & the beasts of the field , who are fed and clothed by the prouidence of God , without the industry and labor of another : but he hath so disposed of our condition as there is none so nobly borne , so rich , so honorable , so learned , wise , and strong , as he is able of himself to supply all wants , without the assistance , and supportation of any other . Therefore our common estate is such , which needeth a helper : but besides , there are such infinit chaunces , and chaunges , vnto which we are subiect , and obiect daily , by which from weith we fal into pouertie : from plentie , into scarcitie : from prosperitie , into misery : as vnles there were differences , and inequalities of degrees , wherby we may supply that which an other wanteth : it should not be possible that any should long continue . Some are impouerished by long continued sicknes , wherby , whilst they are vnable to do any worke , they consume that they haue , vpon needful expences , and come into beggery . Some by warre , and inuasion of the enemy , are spoyled of their goods , and chased and driue out or their country , & inheritance of their ancestors , and are put to all extremity . Others by some secret iudgement of God : as by casualtie of fire , by violence of wind & weather , suffer shipwrack , and are vndone . And some bring prouertie vpon themselues , whilesT they are secure , and carelesse of their estate : riotously wasting their goods , and making hauock of their substance . Pro. 14.17 . Yet none of these do happen by chance & fortune , and euil luck , but by the determinate counsel of God , Who ( as Salomon saith ) is creator both of rich & poore : and hath his certaine and necessary purposes : for a manifolde vse and profit doth arise , from this his wise prouidence . First hereby is iust occasion giuen , of preseruing and increasing mutuall loue and good will amongst men , which wold either lightly be esteemed , or peraduenture wold seem strange , becaue it wold not be known , whilest euery one should attende vnto his prtuate good , and not haue any vse & dealing with an other . Again , it not only occasioneth loue , but it is as it were a spur vnto our natural dulnesle , quickning , and giuing life vnto the minde , to be condiutors vnto others , considering what necessities may light vpon our selues . It thirdly giueth matter for vs to worke vpon , that we should not bee idle : the poore haue matter to exercise their patience , and the rich to shewe theyr thankfulnessE . He hath giuen to some abundantly , that men shuld know , that god hath power ouer earthly things : that al the beasts of the forrest are his : and all the cattel ouer a thousand hilles : but he hath giuen more sparingly vnto others , because he saw it was fittest for them . If God should grant euery one his harts desire , and not disappoint him of his owne lust , many would worship him for their priuate lucre , & not for loue sake . Therefore that he might bee sincerely serued , with due deuotion , and not fainedly , through ambition , hee hath ordered that some should be poore . He hath sent pouertie , for the good of the poore , and riches , for the good of the rich . Want to the poore is oftentimes as good , as hunger to the sick . This killeth the disease of the body , and the other of the soule . Trees are lopped that they may thriue the better , and diuers are impouerished , similitudes . that they may liue the better . Superfluous and luxurious shrubs , doo often hang ouer very towarde braunches , and doo hinder their growth , and there climbing vp , and therefore it is needefull that they shoulde bee pruned : So riches ouer-shadowe and keepe downe the minde , and doo hinder the growth of of our forwarde affections : not suffering them to climbe vp to heauen . It is therefore expedient , that they shoulde bee cut off , a similitud . that they might not trouble vs . Therfore as wee vse to clippe birdes wings that they shoulde not flye from vs : so God doth often cut from vs our wealth that wee shuld not sly from him . Riches is also good for the rich , for it is a more blessed thing to giue then to receiue : for by giuing and shewing mercie , wee shewe our selues children of our heauenly father , who is mercifull vnto vs . For this cause Christ for Martha her good , graciously diuerteth into Marthaes house , to sup with her , when hee had other houses to turne into besides , and might haue commaunded if it had pleased him a legion of Angels to minister vnto him . But because he might enter into her soule , Luk 10. he entred into her house . Her riches therefore , whereby shee was able to entertaine so good a guest , were profitable to her , and tended vnto her good . So was it for the good of the widowe of Sarepta , 1 Reg. 17 to giue almes vnto the Prophet , as it was to the benefite of Abigaell the Shunamite , to bring presents vnto Dauid . 1 Sam. 25. Therefore since both estates are ordained of God , and he made nothing but he sawe that it was good : Gen. 1 yea in wisedome hath he made vs all ( saith the Prophet Dauid , and the earth is full of the goodnesse of the Lord : let all of vs , both rich , and poore , direct both our estates vnto that which is good : neyther waxing proude , in respect of prosperitie , nor suffering our selues to bee swallowed vp of sorrowe , because of aduersitie . Though our soules heere be filled with the scornfull reproofes of the wealthie , and d●sd infulnessE of the proud : yet the poore shall not alwayes be forgotten . But there shall come a chaunge of times , Luc. 2. when he shall raise the poore out of the dust and set them amongst the Princes , euen the Princes of the people when he shall throw the mightie from their seate , and shall exalt the humble , and the meeke . When as Iacob was to b●esse the the two sonnes of Ioseph , Ioseph placed Ephraim , Gen. 38. which was the elder by birth , at the right hand of Iacob , and Manasses the yonger , at the left : but Iacob altered and transposed his hands , and laid his right hand vpon Manasses , and his left hand vpon Ephraim so in this world , the leder brethren haue the vpper hand , & the poore are born against the wall : but in the world that is to come , God will make an other reckoning and account : and displace those , who think themselues best , and giue his blessings vnto his little ones , and place them at his right hand in his kingdome . A Similitude . It is with the wealthie , whilest they are in their roomthes , as with the teeth whilest they are in the head : for so long as they are sound , we chearish and preserue them , and keepe them carefully , but when they waxe wormeaten , putrified , and corrupted , wee pull them out , and cast them away from vs : but con●rariwise , wee do with our legges , which be the inferiour and nether parts , bearing vp the waight and burthen of our bodies : which solon gas they are whole and sound , wee exercise with con●nuall labour and going , making no respect or difference of places , accustoming them to all base and seruiceable duties . If they shall waxe lame , and be disabled by any misfortune , to execute their businesse , we do not curte them off , or intreate them roughly , but wee tende them daintily , and take great heede to them , refreshing and helping them , as if so be they had not beene made for sorrow , but giuen vs as a Iewed that is to be nicely and tenderly laid vp . The rich men in this world doo resemble the teeth , for they occupie the head , which is the cheefest roume : if they shall corrupt and loose their fauor , & by any accident be vnseated , and deposed from their high places of digmtie , they run into a generall contempt of al men , & are basely reputed of : but if they die , vnlesse that God doth giue the greater grace , they die without compunction and remorse of conscience , and so without repentance , whose damnation sleepeth not . But it is not so with the poore and contrite heart , which heere as feete and inferiour ioynts , do vndergo al sorrow , and beare the heate and burthen of the day . If they be distressed , the Lord is their comfort , hee doth strengthen their weake ioynts , and if they fall , he raiseth them vp . They are distressed , but they are not forsaken : they faint , but they perish not : they beare about them the death of our Lord Iesus , that the life of the Lord Iesus might be manifest in them . And when they die , their heauines is turned into ioy , their trauaile into rest , their misery into all felieitie , their soules by the Angels being carried into Abrahams bosome . We conclude therefore this chapter as the Apostle Paul , who after a long discourse of Gods prouidence , and of his hidden misteries , breaketh out into this patheticall exclamation : O the deepenesse of the riches , Rom. 11.33 both of the wisedome and knowledge of God , how vnsearchable are his iudgements , and his wayes past finding out ? for who hath knowne the mind of the Lord , or who was his Counsellor .

CHAP. III. That Gods commaundement to giue almes is generall , appertainig vnto all , and that none is exempted from this dutie .

THey do grosly erre , who thinke themselues free , imposing and laying this burthen vpon other , but not meaning to lift vp the same themselues , with one of their fingers . Almes is a worke and dutie of charitie , but the rule of charitie is prescribed vnto all , and there is none that hath a priuiledge that he should not be charitable . Yet this must be considered , that as al almes are not of the same nature , but are distinct , and of two kinds , publike , and priuate : so al men confusedly , are not to giue them , but according to their callings , which are likewise either publike or priuate . Publike Almes . Act. 2.4.5.6 . The publike almes , is that which commeth from the stocke and goods of the Church , and from a common purse : the dispensation and distribution whereof , was in the beginning committed vnto the Apostles , who afterwards feeling it too burthen some vnto them , in regard of the charge of many churches which did lie vpon their shoulders , and thinking it not meete to leaue the word of God , to serue tables , they did put it away from them , and surrogated Deacons in their rouines , to performe this office . But nowe in this Realme , the charge in some sort is translated from them , and committed to others , as Churchwardens and Collectors for the poore , beeing lay persons . And this order is good and conuenient inough , if so be they be faithfull , and defraud not the poore , by appropriating to themselues , that which was giuen vnto a publike vse . For the prouident regarde of prouision for the poore , principally doth belong vnto the charge of the Ministers and Deacons , who by exhortations and admonitions , are diligently to further it : and to the ciuill Magistrate more especially to effect and order it , who are ouer their people , as the head and minde is ouer the bodie to guide and direct them . And therfore as the head and the mind is very prouident for the good of the body , and neglecteth not any inferiour member , but dooth aydeit and support it , seeing , hearing , and vnderstanding what is good for it . quickning , and heartening the whole body : So is it the part of a good Magistrate , circumspectly to prouide and foresee the welfare of all , of what degree and calling so euer they bee , and not to grow remisse and slacke in their office , when the needie state and calamitie of the poore , doth crie for their furtherance , as nowe it doth most pittifully , in the heart , and bowels , and elbowes of the Realme . Our most gratious Queene hath often inough charged the Magistrates vnder her , to haue a care of this matter , and to see the poore to be prouided for in this time of scarcitie . But her commandements is nothing industriously & carefully executed : Maultwormes and badgers . mercilesse maultwormes and badgers doo more and more abound , who engrosse the markets , and buy vppe all the prouision of corne that should serue the poore , and enhaunce and raise vp the price of it mightily . And what care these though the poore eate the flesh o● their owne armes , though their bodies be like the drought of summer , though they languish & come to a miserable end , while they cry for bread & no man will giue the mit , while they crie till their hearts ake , and there is none that wil heare them . What a rabble of beggers and hunger-starued people runne vp and down the Cities , Countreyes , and Villages round about , gasping for comfort , as a thirsty land ? The more they are , the more shame it is to the inhabitants where they dwell , that doo not maintaine them according to the godly laws of the Real ●e , in that case prouided . But for the magistrates to see them , and not to take order for them , as if this businesse belonged not vnto them , it is most intollerable . And so did the Athenians in ancient time thinke , as Isocrates the Philosopher , in Ariopagita , A similitude . doth witnesse . It is turned to the father and maisters great reproach , to suffer their sons or hired seruants to range about , rattered & torn , half naked & hunger-starued , and to be troublesome to euerie house and neighbour to whom they come . It is no lesse discredite to a publike gouernour , to permit his people committed to his charge , to rogue about the Countrey , not without great scare and detriment that they doo , wheresoeuer they become , if they be not well looked vnto . Moreouer , the peruerse and impatient mindes of a number of sturdie beggers , which very extremitie of need inforceth , are oftentimes dangerous vnto a publike state , whilst beholding others that haue bread inough , and themselues readie to die for hunger , they fret , and fume , and gnash with their teeth , and hurle out mutinous and seditious words , as mad men doo stones , wanting but oportunitie of time , & place , to worke further mischiefe . Besides , from hence many other very hurtfull inconueniences , do commonly ensue . Many steale and filch , and carrie away . Many maides publikely prostitute themselues vnto sale , and all kind of whordome , and old women play the bawds , making all sin and wickednesse to bee the porters to bring in their liuings , not otherwise being able to supplie their wantes , and prouide for their necessities . The best of them , while they make a trade and occupation of begging , by little and little , grow verie disorder lie , shaking off the yoke of discipline from their shoulders , and growe senselesse in Religion , and without feeling of God , and godlinesse . It was not therefore without vrgent cause , that God prouided , by a speciall Lawe , that that there should not bee a begger in Israel , Which caueat and prouiso amongst the grauest , and wisest of the Gentiles , was holden most necessarie , by a common experience , perceiuing right wel , that this vnseemly begging was not only hurtfull vnto good conditions , but the very seminarie of all loosenesse of life , the mother of all euil , and the spawne of all sinne . Among the auncient Romaines , it was enacted , and ordeined , that none shoulde goe about begging , and by the lawe of the twelue Tables , this lewde course of life was vtterly inhibited . The Athenians likewise , tooke order for the same , Now because in such cases , there is great need of publique authoritie , the Magistrate whom God as a noursing father , Isai. 49. hath set ouer his Church , must see this thing performed , and kill this Serpent , while it is an egge , and the fruite of this euill whilest it is in the budde , and not to suffer it to blossome . Wherfore let them set rulers and officers , to ouersee this businesse , that pilfering varlettes may be punished , and poore impotent people in necessitie relieued . And those that are appointed Collectors and Stewards for the poore people , must remember the charge which the Apostle giueth them , 1. Cor. 4. that it is flat sacriledge to conuert any thing bequeathed to the poore , and to the Church banke , for the poore , to their priuie filthie lucre , or vnto any other ende whatsoeuer , then for which it was giuen . In the olde lawe , vnder paine of a cursse , Deut. 7. God peremptorily did forbid , that no man should bring any siluer or golde , which had before bene consecrated vnto Idolles , vnto his house . What shall therefore become of them ? Who dare feloniously carry away that , Church robbers . which hath beene offered vnto God , and giuen for the reliefe and succour of the poore ? Achan for stealing a wedge of golde , Iosu . 7● and Babilonish garment , from the spoyle of Hiericho , which God had decreed should be burnt with fire , brought first a slaughter vpon the hoast of Israel , and afterward a fearefull destruction vpon himselfe . What fauour then can they looke for , A warning for beggers of conecaled Church landes , and such as look for the downfall of Bishops . to praie vpon their possessions . who doo swallow vp whole Churches , and make a strippe and waste of such goods , as haue bene by the zealous liberallitie of their ancestors , consecrated vnto the godly vse of the Church , and securely doo winke at this vilainous , and most barbarous sacriledge ? I may say of many idle and prophane professors , which beare a shew of godlines , but indeed haue denied the power of it , & are vnto euery good work abominable , as the kingly Prophet did say of the Heathenish people of his time , O God , the Heathen are entred into thine inheritance , thy holy temple haue they defiled , and haue made Hierusalem a heape of stones : they haue broken downe the carued workes , with axes and hammers . A strange and fearfull iudgement of God , was sent vppon Anantas , Acts 5. and Saphira his wife , for keeping from the Church , that which was their owne they died suddenly . Let the Clerophagi of our tymes , and beggers of concealements , and goodes of the Church , looke vnto themselues , and in time be warned by this dreadfull example , they are Iudas whelpes , and like a litter of ranke hell-hounds appointed , vnlesse they doo speedilie repent , and make restitution vnto certain damnation : and so much of publike almes , and of the Magistrates dutie herein .

Almes is priuate : Priuate almes . and euery priuate man standeth charged with this dutie , euerie man must put to his helping hand , to the reliefe of the poore , as abilitie dooth suffer him . God hath so disposed , and distributed his goods , as there is none so needy , and miserable , but he may be a helper at sometime or other , and be able to do good in his kind vnto an other . That which the fabulous writers do record , of the Lion , that was catched and taken in the snare , and deliuered by the Mouse , is oftentimes verified by open experience , when as Kings and great men in extreame times , by the seruice and ministerie of the basest vassels , are rescued from imminent and verie great daunger . King Xerxes , though he were a renowrned and puissant Prince , and of that power , that he had couered the whole face , and bredth of the sea , with ships , as with a bridge , yet was he glad to betake himselfe to a poore fisher-mans boat , whereby by striking ouer into Asia , his life was preserued . The widow of Sarepta , albeit the remainder of her prouision , was but small , & almost quite done , yet did it stande Eliah in great stead , when the famine was so great . There is none so poore , but he is worth a cup of cold water , when as any shall need it . God respecteth the giuer , rather then the gift and his willing minde is farre more acceptable , then all the presents themselues , that we can giue him . Shew therfore thy good will and thou hast giuen thine Almes . But of this more is to be set down afterwards vnder another title , and therefore here I will the rather passe it ouer .

CHAP. IIII. To whom we must giue our almes ,

THe nature of the worde Almes , Almes to be giuen to the poore onely . dooth point out the persons , to whome they must be giuen . Eleemosyna , and Misericordia , which signifieth almes , and mercie , being two words ( as before hath bin declared ) of one signification , and to bee confounded : so as all those whom the law of charitie , orcōmon sense itselfe willeth vs to tender : are the persons and subiects , vnto whom our deuotions and almes must bee extended . Thus much the Philosophers of the Gentils did acknowledge , among whom their prince , and great man Aristotle , to this purpose speaketh famously : who being taxed and censured by his friends for giuing mony vnto a lewd & vnworthie man , yet an extreme begger , thus grauely answered them : I took not compassion of his wickednes , but of his want . This distinction is allowed of by S. Aug. & and he himself vseth it , August in . Psal. 102. saying . Homo peccator duo sunt nomina : aliud quod homo aliud quod peccator , quod homo opus est dei , quod peccator opus est hominis . Da operi dei , non operi hominis . Man and sinner are two names : it is one thing to be a man , and another to be a finner . That he is a man it is the work of God . That he is a finner , it is the work of man . The scripture mouing vs to liberalitie , & bountifulnes , do wil vs that we shew it not to the rich , but to the poor . Giue meat to him that hath none ( saith our Sauior Christ ) & when thou makest a fest , call the poore , Luke 3 Luke 24 the blind and the lame . And he that hath two coats , let him giue to him that hath none . Luke 3 Luke 10 The Samaritan is commended , because he extended his compassion to an vnknowne man , in an vnknowne place , vpon his great necessitie . Luke 16 And the rich man was damned , who would haue no feeling of the poor mans necessity . When Zacheus was conuerted , and would deale out his deuotion , Luke 19 he singleth out the poore , vpon whom he will bestow it . Behold Lord ( saith he ) halfe of my goods do I giue vnto the poore . This is the charg , Tob. 4 and commandement of Tobias : That we should not turne our face from any that is poore . The obiect of mercy is miserie : we cannot take pitie of him , who is in no miserie . Hee speaketh absurdly , who saith he taketh mercie of the heauenly angels , who are in all felicitie , whose condition is happily to be wished , & caunot possibly properly be pitied , So we cannot be compassionate of the rich mans estate , who commeth into no misfortune like to other men : but only of the poor that are troden downe like wormes , afflicted and persecuted , and oppressed of euery man . Who are afflicted , hungrie , and naked , colde and in miserie , if they bee not ? Pouertie is naturally subiect vnto manie wrongs : therefore it is not onely conuenient , but altogither necessarie , that wee bee mercifullie inclined towardes the poore , and that with our almes we bee liberall and plentifull vnto them . There are many that haue too much , let them giue to them the haue too little . We feast those superfluously that haue no need : but we relieue them sparinglie that haue the greatest need . It is not vnlawfull for thee to bee bountifull , and liberall at thy Table . Conceditur tibi , vtere superfluis , da pauperibus necessaria , August . in Mat. serm. 5 A heauenly saing of S. Augustine . vtere preciosis , da pauperibus vilia : expectat à te , expectas à deo , expectat ille manum , quae facta est secum , expectas tis manum , quae fecit te sed non solum te fecit , sed pauperem tecum . Ille nihil portat , tu nimium oneratus es . Oneratus es ? da illi , de eo quod habes , & illum pascis & onus minuis . It is granted thee : vse thy superfluities , but to the poore giue their necessaries , vse thou the richest giue the poore , the meanest . Hee looketh to receiue from thee , thou lookest to receiue from God : hee looketh vppon the hand that was made with him , & thou lookest vppon the hande that made thee , which did not only make thee , but the poore man with thee : hee beareth nothing , but thou art too much loaden . Art thou too much loaden ? giue to him of that that hast , and thou easest him , and easest thy selfe of thy burthen : A similitude we are to put our liquour into emptie vessels , and not into those who are alreadie full and can hold no more . 2. Reg. 4. Elizeus poured oyle into the empty cruse of the widow of Sarepta , so thou shouldest poure the oyle of thy mercie vppon the hungrie and emptie soules , destitute and voyde of all manner of comfort , and not bestow thy wealth vpon the wealthie , for that is to carrie sticks into the wood , and water into the riuer , which is to no vse . Put therefore a pennie into an emptie purse , and a loafe of bread into an empty stomack , & a garment vpon a naked back , succor thou him that is succorlesse . But the contrarie course , is now commonly practised , and that saying of the Poet fulfilled . Pauper eris semper sipauper es Aenciliane : Dantur opes nullis , nunc nisi diuitibus .

Nothing now is giuen , but to him that hath alreadie , A preposterous course . wee vsually sende a couple of Capons , or a fat Wether , or a Bullocke vnto him that is aboundantly prouided of al manner of store , whose larder houses are replēished with variety of al things . Those whose bellies are alreadie crammed so full , as abstinence and hunger is more needfull for them , to helpe digestion , then a fresh repast further to surcharge them , are followed and glutted with continuall rewardes . But the languishing , pined , & consumed soule , miserably griped & tormented with famin , roring for verie disquietnesse of heart , crying & begging with greefe , and teares not to be expressed , is not regarded , but sent empty away . We giue vnto the rich , that may better reward vs : to great men in Court , to further our sutes : & make requests for vs : to men in office & publike authoritie , to purchase their fauour and good will towardes vs . But because we thinke the poore vnable for to pleasure vs , wee thinke not of them , but despise and contemne them . A similitude This is a peruerse & prepostrous course . For the earth that is drie , is to bee watered , and not that which with dewes and shewres , haue beene largely batteled . The poore that is like vnto a droughtie ground , is to be refreshed , and not the rich , whose eyes swell with fatnesse and are lustie and strong . Those that are so wastful when there is no need , & so straight handed when iust occasion is giuen to bee liberal , resemble the riuers , A similitude which giue waters to the sea , where there is too much , but supple & refresh not the thirstie lands , whose furrowes do gape wide , & haue no moisture in them . And are like the hare , whose former feet vpon which doth lie the cheefest waight & burthen of their bodies , are shortest , A similitude & haue their hinder legs longest , vpon which almost no part doth lie to be spported by them . Or they may not vnfitly bee compared to the Israelites , who could offer their chains , iewels , and cheefe ornaments , A camparison . and would spare no cost to erecta Calfe , and commit wickednesse : so there are too many that care not what they spend vppon whores , and hounds , and vaine and idle pleasures , but will be as niggardly & pinching as any , when contributions are to be required vnto godly vses , to schooles of learning , to the repayring of high wayes , to the maintaining of necessarie warre against the Spanish and Popish enemies , or to hospitalles , or houses for the poore , or to the trauailing impotent beggers , when they sit howling at their doores . Ambrose complaineth of such doings , which were vsual in his times , Ambros . Tom. 3. Serm. 33. as in these . Vides in nounullorum domibus , nitidos , & crassos canes discurs rere , homines autem titubantics , & pallentes inceders . We see in many houses , the dogges running to and fro , smooth and broade : but men stumbling for feeblenesse as they go , Amos 6. & to looke gastly with pale and wanne lookes : wee are right like vnto the old Iewish people , who drinke wine out of large bowles , August A similitude and make our selues glad , nothing respecting the affliction of Ioseph . If the haires of our head be not cut euen , we run vnto the Barbour , and we are angrie with him , if it be not doone accordingly : and thus we curiously stand vpon a decencie , in the vilest and basest things , which are no members , but the excrements of the bodie : but wee take no order for matters of more moment , for the releeuing and helping the poore , the true ioynts and members of Christ his misticall body . If any of our fingers bee a little distorted , A similitude wee presently require the helpe of a Phisition , that it might be better . Thou art of a distorted and crooked nature , & mercilesse to the poore : be thou reformed of thy heauenly Phisition , that thou maist be brought to a charitable inclination , and to the right course of nature , which is , to be tenderly affected towards those that are in extremitie . The ancient Christians were so deuoted vnto charitable affections , and duties of mercie , as they contented not themselues with ministring to the wants of poore afflicted Christians of their owne Religion , but further , they assisted the idolatrous Gentiles and Iewes , who were their enemies , with theyr liberall deuotions , supplying their necessities . Of this we haue a memorable example in Eusebius , in the time of famin , pestilence , Euseb. lib. 9. cap. 8. and murren , which raged horribly vnder Maximinus , at what time great number of Pagan people , through the tender commiseration of the Christians , were saued from destruction , who otherwise most miserably and rufully must haue perished : whereby it came to passe , that those which before did prosecute the Christians with open hostilitie , became their friendes , and intreated their good will , and publikely did auouch , that onely compassion was shewed by the Christians , and therefore that the Christians profession , was onely the true religion , which traded and instructed the followers thereof , in duties of godlinesse . Which Iulian the Apostata , Marke this well . marking , and considering , lest for their munificence they should be honored , and carry the applause , and loue of the people : hee commaunded certaine Hospitals to be erected , endowing them with land , Sozom. li. 5. cap. 16. and yearly reuenewes , by which the poore might be succored and sustained : inserting in a letter written to Arsacius , an idolatrous priest , this reason , which was the occasion of his purpose : That it was a foule shame , for the worshippers of theyr gods , not to be ayding to the needful estate of their owne people , with their charitable contributions , when as the wicked Galileans ( for so this cursed wretch tearmed the Christians ) were not only good to their consorts & fellow professors , but also to the vtter & spightfull enemies to them , and their religion , not permitting any of their owne company , to be troublesome vnto any , by begging of reliefe . I wold this saying could now be made good , to the glory of him , and our credit , whose names wee do beare , and whose doctrine we seem to hold . But it is far otherwise : we are but painted tombes , outwardly glorious , but inwardly we are full of corruption . We wil vex a poore man , with a hundred questions , as from whence he came ? whether the place wher he hath bin broght vp , is not able to relieue him ? whither he wil go ? why he do not work ? whether he hath a licence & protection to beg ? with many such like speeches , before wee will giue him any thing : and when we do giue him with much ado , what is that we giue him ? but a dry crust which we commonly cast vnto a dog . We do therfore dissemble with our lips , & flatter with our double tongs , our zealous speeches , are but to deceiue the harts of the simple , and to bleare the eyes of the world : Resembling the Gibeonytes , in crafty wilinesse , who made Iosua , and his souldiers beleeue , Iosua . 9. that they were men , that came from a farre country , and wold make a league & friendship between them : and to induce them to the better crediting of them , brought olde shooes and bottles for wine , olde sackes , and old bread , that was dried , and mouldie . But as the outward Cowle , maketh not a Munk , so a theorical & outward profession , maketh not a Christian . The kings daughter is glorious within . Christians must be inwardly & outwardly glorious . Wherfore let vs bring forth the fruits of Christians : For as the tree almes an order is to be kept and discretion to be had , and a respect of persons to be regarded . Charity hath his limits and bounds , yet it is not to bee straited , but to haue passage enough .

In distribution of almes , We must first helpe our kinred . 1. Our spiritual kinred Exhibition and beneuolence vnto needfull persons , wee must first begin with those that are neere vnto vs in consanguinitie , and alhaunce , both spirituall , and carnall . Heerevpon saith Saint Paule , Gal. Whilest wee haue time let vs doo good vnto all , but chieflie vnto those , that are of the houshold of faith . Vnder the housholde of faith , comprehending all those , which by faith in Christ Iesus , 1. Tim. 5. 2. Our kinred by the flesh . Esay 58 are members of the Church , which is the house of the liuing God . Secondlie , our brethren according to the flesh , are to bee considered , whom the Scriptures doo call our owne flesh . Of which Esaias speaketh , saying : Turne not away thine eyes from thine owne flesh . Howe much wee owe of dutie vnto them the Apostle sheweth vs , when he absolutely doth affirm , that he that doth not prouide for his house and familie , 1. Tim. 5. hath denied the faith , and is worse then an infidell . And that wee should not think our selues to be only tied to these , and that the debt is paid , if wee haue relieued these , we must not here pause , and set down our rest , for we are debters to other poore beside , and the springs and riuers of our liberalitie , must streame and issue further , Secondly we must helpe our neighbor . refreshing and making glad all that be in the way , whose estates do stand in neede . And here must persons also bee respected , they must not without distinction be confounded . And amongst these , those that are our neighbors must be first considered . Vnder our neighbours , wee do vnderstand those , Who are our neighbour . who not onely by kindred , countrey , and dwelling are neer vnto vs : but those whom God doth ioine vnto vs vpon any occasion , either by mutuall friendship , & societie , Our country-men trauellers by the way whom we meere . Luke 10.36 or by lighting into their companie in our trauell and iourney . Such a one was that traueller , who as he was iournying form Ierusalem to Iericho , fel among theenes , and was miserably wounded , and left halfe dead , he being by country , a man of Ierusalem , & the other a Samaritan , both of a contrarie profession , and kingdom , was called by Christ , the neighbor of this man . He was his neighbor , because God had appointed him , that as a neighbour hee shoulde meete him , relieue and comfort him , as one neighbour should another . 1. Reg. 17.11 Such neighbours were the Prophet Eliat , and the Sidonian widowe of Sarepta . She when Elias requested Almes , stoode much vpon her selfe , and her owne child , fearing their neede , taking it to bee meet according to our former rule , to serue her owne first . But by the motion of Gods spirit , 1. Kin. 17.9 . her bowelles waxed warme , & tender towards him , and this God had purposed before , saying vnto Elias : I will charge the widowe for to feede thee . Iohn 3.16 Wee are willed , to lay downe our liues for our brethren : wee must therefore much more relieue their hungry bodies , 1. The weak 2. Old men 3. Children . & minister vnto their externall & worldly wants . We must secondly respect infirmity of age , and weaknesse of nature : as infants and young children , whose ioynts as yet beeing loose and tender , are not able to doo any worke , to bring in their liuing : or wearied olde men , drawne drie and enfeebled for verie pure age , disable euerie way for to helpe themselues . Finally , these are not to be neglected vppon whome the worlde and fortune which is often an vnconstaunt Stepmother , 4. Of poore parentage . 5. That haue suffered losse by casualtie . hath lowred and frowned . Who either by discent and basenesse of birth , are exceeding poore : or those who from great wealth , haue beene brought to lowe ebbe , not by their euill life , or misdemeanour anie wise , but by Gods secrete prouidence , as Marchant venturers , or such who by their liberalitie , and bountifull good natures , and good workes which they haue done , haue impouerished , and vtterly vndone themselues . Vnto these bondes is Charitie to bee restrained , and these bee the persons that must be succoured with our helping deuotions . Wee haue not straitned the bondes of it : for this is so large a field for it to walke in , as whither so euer wee shall turne our selues , wee shall finde one or other of these suters , readie to make request vnto vs . Nowe least our readinesse in giuing of Almes shoulde make a greater crowde and swarme of beggers , Rogues and sturdy beggers are to be repressed by the magistrates who are reeadie to come flocking vnto euerie doale , and embolden them too much , whereby they might be soone both wearisome vnto vs , and intollerablie surchargeable vnto the Common-wealth : It is meet , that for the stay and remedie therof , the Prince and Iustices should interpose their autoritie , to punish all such , who make a gaine and occupation of begging , and vnder the cloake and pretence of pouertie , like Rogues and vagabonds , do liue in all idle and vnsufferable libertie . The auncient Romanes had theyr officers , who were called Censores , Censores . whose office and dutie it was , to looke into euerie ones life , and what they did , and they had authoritie giuen them from the Senate , seuerely to correct all idle delinquents , after theyr discretion . The Ariopagitae tooke the saide course at Athens , Ariopagitae . taking account of each mans estate , and by what meanes they did maintaine themselues and their familie . By Solon his decree , Solon . amulct and penaltie was layde vppon him , who spent one day licentiously or idlie . Draco . Draco that rigorous Athenian law-giuer , enacted that idle and shifting persons should bee put to death .

Those who get not their liuing by their labour , are nothing but theeues , and therfore they are to bee punished as theeues . This much did Paul insinuate , 2. Thes. 3. opposing stealing and labouring , as things directly contrarie the one vnto the other , saying : Lette him that hath stolen , steale no more , but rather let him gette his liuing with the labour of his hands . When as God placed our first parents in Paradise , Gen. 2. hee did not set them there to loyter , and to liue by idle speculation , but to keepe and dresse the Garden , which required a great woorke . And after his fall , hee was enioyned to a greater taske : namely , Gen 3 in the sweate of his browes , and hard labour , to get his liuing all the dayes of his life . The Apostle sayeth , The labourer is worthie his hyre , 1. Tim. 5.18 but not the loyterer . So hee sayth out of the lawe , That wee must not musle the mouth of the Oxe that treadeth out the corne : 1. Cor. 9.9 But wee must musle the mouth of the sluggish Asse , and seale vp his iawes , who is the cumbersome burthen of the earth , and good for nothing , but to consume the corne . 2. Thes. 3 For he that will not labor let him not eat , saith the same apostle . Salomon sendeth the idle belly , Prou. 6 vnto the vildest creature that is vpon earth , to go to school , and learne of the laboring Ant , who by his labour in the sommer , storeth himselfe of prouision against the winter . Though wee send not now such persons to the Ant , yet Contrudite hos Dauos in pistrinam : Let such as haue authoritie shut them vp in Bridewel , and driue them to their worke . There was once a parley , A pleasant fable . and pleasaunt dialogue betweene a Grashopper and the Ant , about their seuerall trades of life . The Grashopper had spent the youthfull time of Sommer , in great disport and dalliance , chirping and tuning her pypes vnder euerie greene leafe , foolishly supposing , that it would bee alwayes Sommer , whereby she grewe carelesse , making no regard of after-times : but the winter drawing on , pinched her thinne sides and made her loynes to quake , and her voice to waxe hoarse , and to leaue her Musicke , and to repaire vnto the Ant , and to craue of her his bodily reliefe , to preserue him from staruing , who by his former labour , had gathered inough for time that was to come . But the Ant disputeth with him , asking him howe he spent the Sommer past , that hee had nothing to helpe himselfe in Winter ? The Grashopper annswered , that hee neuer thinking vpon such exchaunge of seasons , singed all the Sommer . The Ant answered , repelling him with a floute , that he should dance al the Winter , hauing singed all the Sommer . For her discretion woulde not serue her , that her labour , shoulde maintaine his idlenesse . Although this be fabulous , and so may seeme ridiculous , yet a good morrall vse , may bee made of it . That wee may learne from hence , so to thriue in youth , that we may liue in age , so to worke in health , that we may not want in sicknesse . This many do not consider , as idle yong knaues , and wanton maides , who bestow all their earnings vpon their backs , and waste them in riotous eating and drinking . They think not of sicknesse that may come vpon them , 1. Sam. 30.13 . and that few masters wil keepe sicke seruants , but turne them out of doores , dealing with them as the Amale-chite did with the Egyptian , who when as Dauid asked him what man he was , made him this answere : I am a yong man of Egypt , and seruant vnto an Amalechite , and my maister left me three daies ago , because I was sicke . The common prouerbe is , Nihil agendo , discimus male agere , in dooing nothing , we learne to do euil . This Paul doth ratifie by an elegant and significant paranomasia , expressing thus much , speaking of loyterers and inordinate liuers , calling them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nihiloperantes , sed curiose agentes , Working nothing , but working busily , which they shuld not , fulfilling that which the Poet saith . Excussis propriis , aliena negotia curant .

Casting aside theyr owne businesse , they curiouslie prie into other mens affaires . This idlenesse spoyleth all things , and is the roote of all euill , and the pawne of all sinne , therefore it is verie straightly to bee looked vnto . The rust fretteth and gnaweth the hard Iron with continuance , if it bee not vsed : the Water dooth putrifie , and the aire doth corrupt , without his motion . The fire vnlesse it bee stirred and blowne , decayeth and goeth out . So doth man decay , both in bodie and minde , if hee hath not all naturall and due labour . In the body , the heart , the liuer , the vaines , the arteries , doo reioyce , as a bridegroome to finish their course , and doo perish and languish , if they haue not their motions . The minde is more nimble and appliable , and apt vnto any businesse , by accustomed exercises , but beeing idle and not set aworke , it groweth dul and heauie , and vtterly vnfit vnto any good dutie . Rightly saith Boetius . Eneruare solent securas otia mentes .

Idlenesse doth weaken , and greatly infeeble , secure and carelesse minds . Finally , there is nothing that is worser then idlenes , Idle persons , the diuels boulsters . Mat. 12. Mat. 13. 〈◊〉 similitude and therfore none more vnsufferable then idle persons , beeing tearmed of our auncicestors , puluinar Satanae the diuels boulsters . For the diuell entreth into his house that is emptie , swept , and garnished . And while the Disciples slept and were idle , the enemie did sowe tares . As wee shoote at birdes , not when they flie about , but when they doo sitte still : So the Diuell shooteth his firie darts at vs , not when we labour faithfully in our calling , but when we doo sit still . As he did at Dauid , when hee was idle in his Pallace , and at Salomon , when his buildings were ended : and as the sonnes of Dan did at the Cittie of Lachish , Iudg. 16.18 who destroyed the people of it , because they were giuen to slouthfulnesse . Wherefore , lette idlenesse generally be auoyded , dulce malum , a sweet and inticing euil . What a swarme of vagabonds haue a long time pestred the whole realme ? who not onely lay loytering vnder hedges , but come sturdily into our Townes , and begge boldly at our doores , leauing labour which they like not , and following idlenesse , which they shoulde not : worke is vndone at home , and loyterers do linger in the streetes , lurke in Alehouses , and range in high wayes : whose staffe if it be once warme in their hand , or sluggishnesse bred in their bosome , they will neuer be brought to labour againe , contenting themselues better with idle beggerie , then with profitable industrie . And what more detestable beasts then these , be in a Common-wealth ? Drones in hiues sucke out the honey , but they are preuented by good husbandes : Caterpillers doo eate vp the fruite of the grounde , but it is remedied by good looking to : vermine consume Corne , and destroy pulleine , but snares are made for them , and they are to be catched . These harpies and vultures , and extreame reuenours are loytering and lazie lubbers , and able stout Beggers , who doo euerie where abounde . These are by Lawes prouided for them , to bee censured and kept vnder , and not to bee relieued with our almes and contributions , for they are onely due vnto disable poore persons , and to such people specified before .

CHAP. VI. Of the manner how wee should giue our almes , namely that wee should giue them willingly , and not grudgingly .

BEcause that by our almes which wee giue vnto the poore , wee respect not onely their good , but the good will of God likewise , who will make our righteousnesse to shine like the sunne , and our good dealing like the noone day , and liberally rewardeth the well dooer : It is not onely necessarie that we do giue , but also that wee so giue as hee hath commaunded vs , that our presents may be as the incense , and our oblations as a sweete smelling sauour vnto him . Wherefore , vnto the right manner of giuing , certaine peculiar circumstances & properties do belong . Amongst others , this is one , that whatsoeuer we giue , we giue freely , like a gift , without either the importunitie of him that beggeth it , or the constraint or compulsion of the law , that necessarilie inforceth it . Aug. in Psal. 42. Multi dant vt cadeant ●edio interpellantis , non vt reficiant viscera in●igentis . There are many that giue , because they are tyred with their incessaunt complaint : not otherwise affectionated towards their pitifull estates : He that giueth willingly , wil giue readily . He wil not put him off , as Festus did Paule , vnto an other time . It is manifest , that they doo giue very vnwillingly , who wil weary a begger with infinit demaundes , and opprobriously loade him with all reproachful termes , calling him a Rogue , Vagabound , and Rascall , and powring vppon him all the bitter poyson of his minde , before hee will giue him a single halfe-penny , or a drye crust of bread , or any other trifeling thing : whose mouthes vnnaturally , are bigger then theyr handes , for they word it much , but they worke but little . Their wordes be many , but theyr giftes but fewe . If thou beest vnwilling to releeue the poore , grieue him , and gall him not , with iniurious speeches . It is miserie inough , that hee hath already : that hee is hungry , naked , pinched with colde , and hath no harbour , to shielde him from the inclemencie , and violence of the winter . Put thou no more miserie and affliction vppon him , as the raging Iewes , who added afflictions vnto Paul● bondes . If his idle kinde of life bee offensiue to thee , and thou canst not beare it , why art thou not angrie and displeased with the richer sort ? who stretch themselues vppon theyr Yuorie beddes , tumbling and wallowing vppon pillowes of soft downe , feeding liberally and daintily , cloathing themselues richly , and sumptuously : yet doo nothing , but spend the day wastfully , in ietting and iaunting , and stalking about , not setting themselues vnto any good worke : from all which Epicurious , and most sluggish fashions , the estate and condition of the poore man , is most farre : for he sleepeth vppon the hardest and vncomfortablest bolsters & beds , the bancksides , and the colde grounde , he beggeth vehemently from doore to doore , for thy offalls , fragments , and reliques of thy table , and yet oftentimes cannot get them . Why therefore doest thou so much grudge against the poore , and speakest not a word against the proud lordly people , who liue in all securitie : whose eyes do swel with fatnesse : whose harts are as fatte as brawne : and who do what theylist ? The rich man , because hee hath a Rapier by his side , and is clothed in gorgeous and costly garments , shall bee winked at , and soothed in his idle fleshly liuing : but the begger , who hath nothing but a hedge staffe , to beare vp his lanke , & almost starued body , whose robes are but ragges , shall be taunted and mistearmed , & most shamefully intreated . Will God ( thinkest thou ) for all his rich and infinite patience , patiently abide , that thou shouldest come foorth to take the ayre , and to walke easily to helpe digestion , beeing crammed and stuffed vppe vnto the throate with the choysest meates , and that thou shouldest with thy villanous tongue , loudly and lewly raile vpon those , who are in all pittifull and wofull want , asking but the meanest releefe that thou canst giue , O marke this . a peece of bread , and that in the greatest name vnder heauen , the sweete name of Insus , whereby we must bee saued ? No no , God hath no mercie in store for such vnconscionable , Chrisost. A couetous wretch worse then a thousand diuels . vnnaturall , and mercilesse wretches . Chrisostome saith well , that he had rather dwell with a thousand diuels , then with a couetous carle . For the diuels can but rende and teare his garments and his body , and they can but rage against him : the hurt redouneth not vnto any other : but griple godlesse wretches , are hurtfull vnto others , they make a huge spoyle and hauocke of others . Thinke not , because thou art richer , and nobler then the poore , that thou art made of a better moulde , and substance then the poore . Thou art not made of siluer , and gold , though thou hast neuer so much . Thou art called , Homo , ab humo , and Terra quae teritur pedibus , Of earth thou art made , and vnto earth thou shalt returne . Psal 5. Sonnes of men ( sayth the Prophet Dauid ) howe long will yee looke vnto vanitie , and seeke after leasing ? Hee calleth vs the sonnes of men , not Tigers and Wolues whelpes , not litters of Lions , and the brood of brute beasts , wherefore let vs be mercifull , as men : and not tyrannicall as Tygers , that it may not bee sayde of vs , as the Poet sayde in times past of Aeneas . Virg. 4 Aeneid . Non tibi diua parens generis , nec Dardanus author , Perfide : sed duris genuit te cantibus horrens , Caucasus , Hyrcanaeque admorunt vbera Tygres

Wherefore let vs giue our almes willinglie , and the better to manifest our willingnesse , let vs preuent a poore mans request , and bee readie to helpe him before hee dooth require it , Perfecta est misericordia , vt ante occurratur esurientibus quam roget mendicus . Aug. Tom. 10. Hom 1.9 . Non est enim perfecta misericordia , quae precibus extorquetur . Lassis & Elisis festina pietate succurrere . Imitare Deum qui solem suum oriri facit , super bonos & malos : & pluit super iustos & iniustos . Et ecce veniet tibi plunia antequam roges descendet vbertas nocte , dum stertis , dum adhuc in lecto es , ex praecepto vigilat dies , excubant elementa , frnctus te nesciente effunduntur . Iactat coelum , & parturit terra , tot cellaria messium dum noscimus sic accipimus , & tantas opes comedimus antequam rogamus , & tu hom● modicum panem precibus vendis ? It is entire mercie to relieue the hungrie , before as a begger he craueth it at thy hands : it is no perfite charitie , which with importunitie is obtained . But if the begger holdeth his peace , We must be readie to relieue the poore . and his pale and wanne lookes doo speake vnto thee , beeing wearie , faint , and oppressed , make haste to helpe and succour him with thy kindnesse . Imitate thou God , who maketh his Sunne to shine vpon the good , and vpon the bad . And behold thou shalt haue raine before thou callest for it . Plentie shall come downe vpon thee in the night season , while thou sleepest , whilest thou art yet in thy bed , the day and clements watch , & when thou knowest not of it , shall yeeld their increase : the heauens shall cast forth , and the earth shall bring forth . We receiue so manie barnes full of corne , whilest we thinke not of it , and eate such plentie , before wee do request it , and yet wilt thou O man , sell vnto the poore , a morsell of bread , at so deare a rate for so many importunate supplications ? The foure thousande people who were fed in the wildernesse , with seuen loaues , and a fewe fishes , begged not their reliefe at our Sauiour Christs handes : but his mind was so willing , and therefore so ready to doo them good , as before they could craue it , he did freely offer it . Gather vp ( said he ) the fragments that are left , that nothing may be lost . Gen. 18. Abraham was so zealous in charitable affections , & of so liberal and cheerfull a nature , as he went abroad to meet with strangers , Gen. 16. Tob. 1. and accustomably did fit by the hie waies side , to solicite and vrge such persons as he saw passengers , to diuert into his house . The like did iust Lot , & the good man Tobias . The two disciples that went vnto Emaus , vnto whom Christ did ioine himself , & conferred with by the way , Luke . 14. were likewise thus affected , in al humanitie and importunitie , causing him to go in to their house , Lukt 16 and to take such intertainment , as they had there for him . The vniust steward is commended in the Gospel , for shewing his mercie vnto his maisters debters , and voluntarilie calling them , and wiping out of their score a great part of their debt , Rom. 12 to their great helpe and comfort . Therfore Paule admonisheth the Romans , that when they doo distribute , they doo it heartily . And in another place hee willeth , that we do it not sadly , 2. Cor. 9. but cheerfully : for the lord loueth a cheerfull giuer .

Moreouer , to giue willingly , wee must giue as largely , To giue willingly , is to giue largelie . and as liberally as we may . A willing minde will not nigge it , it is the Churle that paltreth , and giueth out his breade by bytlings . The miserable man thinketh , that which is giuen to be vtterly lost , & therfore his almes and beneuolence is thereafter . A mouldie cantel of bread , vnsauourie and stinking morsels of meate , which no dog will eate , good for nothing , but to be cast out , and throwne vppon the dunghil , are giuen vnto the poore . It is otherwise with the godlie and charitable giuer , for he will giue inough to suffice the needie . Ruth . 3 So did Booz , who espying poore Ruth gleaning he eares of corne vpon the land , which his reapers had left , sayde vnto his haruest-men : Cast out somthing out of your sheaues , and your shock come of purpose , and let them be left still , that she may gather without controlment , and no man may restrain her . In the primitiue Church , so great liberalitie was extended towardes the poore , as it seemed not inough for a Christian , to part with that which he could easily spare , vnlesse also he tooke somwhat of his necessarie goodes , for their better maintenance . And for this cause the people of Macedonia , & Achaia , It is now contrarie . are commended by S. Paul , who being but of bare & needie estate , yet beyond their abilities , prouided for the necessities of the poore , laying vpon the Apostles , with al praiers & teares , to accept of their collections , and at their discretions , as euery one should haue need , to dispose them for them . Wherfore I cannot see but that God wil alow of it , if through intire loue , It is not amisse to giue more then we can wellspare . & deuotion , we shal constrain our faculties , to ●uccor such people , who through miserable want indure great violence , & suffer all ex●remitie . For the case of the Macedonians was the like which Paul approueth : we can ●ot spend our necessary goods better then ●pon God , who gaue them . It is better that we be blamed for too much pittie , then for too much crueltie . 1 King . 4. The deuotion of Abdias the Prophet was so great , as he ranne himselfe mainely into deep debt to sucour the Prophets in the time of great scarcity . The Sidonian widow , gaue vnto Elias out of her owne cruse , wherein was all the remainder and portion of foode , that was then left vnto her , for her selfe and her childe . Let vs be taught by such examples , and moued to giue frankely and lustily vnto the poore , now we see them by reason of three yeares scarcitie , For Gods sake regard it . vtterly vndone , and not able longer without our better deuotions to shift for themselues . If our consciences bee not seared with hot irons , and are past feeling , our bowels will bee pearced with the noyse of their strong and forceable cries , which they make daily vnto vs . If wee giue but a little , wee shall receiue but a little againe , for looke how wee sow , wee shall reape : if thou sowest sparingly , thou shalt reape sparingly , and hee that soweth liberally , shall reape also liberally . 2 Cor. 9. Psal. 37. He hath diuided & giuen vnto the poore ( saith Dauid ) and what shall follow it ? his righteousnesse shall indure for euer . This is no discouragement a● all , to those that are of meaner and poore● estate , who are not able to giue much , although they giue all that they haue . For they shal receiue much , albeit they giue but little , because that little is much vnto them , and the Lord more respecteth the mind of the giuer , then the value of the gift . Gen. 4. For he accepted of the sacrifice of Abel , when as he refused the oblation of Cain : and more regarded the widows two mites , then the abundant wealth , Luk. 21. which the rich men did cast into their treasurie . Wherefore bring thy gift vnto the Lords altar , & with a willing mind , that which thou canst giue , & the Lord willingly will receiue it at thy hands , & it shall be a more acceptable sacrifice to him , then any other sacrifice that hath horns & hoofs .

CHAP. VII . That our almes must be giuen for conscience sake , and for the loue of God , and not for vainglorie , and popular applause of the world .

ANother circumstance belonging to the right giuing of almes is this , that wee giue them not in a vanitie , nor in an outward shew of holines , but in an heartie sinceritie , we haue to righteousnesse . There be two maner of hipocrites in the world , who are had in admiration of the simple people , for their holinesse : whose words and works are nothing else but flourishes before the fielde , vaine and idle bragges of a conceited kinde of holinesse : who as in all other their outward works of Charitie , so in their Almes giuing chiefely , Mat. 6. they rightly resemble the accursed Pharisies : For as they did giue theyr Almes before men , and made an Alarum and outcry of them , by the sounde of a Trumpet , and dealt their doles openly , in the Synagogues and streetes of their Citties : So many Pharisaicall Iusticiaries and merit-mongers , doo not only distribute their Almes in the open view and face of the people , but they haue also their appointed and certaine houres , to gather themselues togither at their gates , such as are poore , Almes done for vanitie and praise of men . so as the whole street then disturbed with the noyse of such a troublesome rout , do come forth and gaze vpon them , as vpon a strange spectacle , and so their liberalliis famous to the world , which is their principal end in this action , the scope which they doo aime at , and the marke which they doo shoot at . This Christ reproued & condemned in the Pharisies : and so he doth in Christians . We must only in our Almes-giuing looke vppon God , and giue them for his sake , or otherwise they are not pleasing and acceptable vnto him . That money which is made of some base mettall , as Copper , A Similit●●e . or Brasse , or hath otherwise any vnpure commixtion , or is any way not currant , must not be cast into the treasurie , but it is to be reiected : So Almes which go not for lawful and good almes , as being counterfeyt done for the praise of men , and not for the praise of God , are of no account , but as drosse and grosse mettall , are vtterly despised . A Similitude . Thou mayest often buy many counterfeyt peeces of money , for a trifeling value , but thou canst not so buy a horse , silke , cloath , or any other thing of woorth : So with thy Almes , thou maist purchase at all times , the vaine commendations and praises of men , howsoeuer thou doest giue them : but the grace of God , or any benefite and effect thereof cannot be obteined , vnlesse wee giue our Almes , vprightly and conscionably , as God himselfe hath commaunded vs . Abraham because he would not be enriched of the king of the Sodomites , Gen 14. Gen. 15. was enriched by God . For God said vnto him , Feare not Ahraham , I am thy great reward : So if wee regarde not the vain-glory of the world , Acts. 10. but the glory of God , onely in our seueral actions , our almes deeds as the deeds of Cornelius , shall ascende vp into heauen : our praiers shall be as the incense : and all other our religious deuotions , as a sweet euening sacrifice vnto the Lord. 〈◊〉 similitude . If there were a man whose handes were of that excellent vertue , as all things that were receiued of them , or touched by them , should immediately bee blessed and increased , were it not great follie not to cleaue to him , and to desire his gracious acceptance of all our indeuours ? and beningly to take them into his mercifull hands ? such bee the hands of our heauenly father , who as if he but turn away his hand we are troubled : so if he turn it louingly vnto vs , Cantie . 5.14 we are lightned againe . For his hands are as the rings of gold set within the Crisolite : Math. 6. wherfore as Christ willeth vs to take heed that we do not our workes before men : So let vs take heede that we giue not our almes which is of it self a very christian worke , in the sight of men . There were two Cherubins protraied with wings , ouer the place where the Israelites did pray , which couered the mercy seate : Exod. 25. signifying , that as God when he sheweth mercy , couereth himselfe that he might not be seene , so that we likewise , when we should shew mercy and do deeds of Charitie , we should do them couertly and not to be seene . Christ in all his actions lookes towards heauen , to teach vs Christians that in all our indeuours , we doo looke vp to heauen , and not to the vanitie of this wicked world . A similitude The Mathematitians say , that therefore the Circle is the perfectest figure , because the ende and beginning of it , do meete togither . Now since God is Alpha and Omega , the beginning and the end : It is manifest that all our works be absolute , being wholie directed vnto him . A similitude

The Carpenter , or Smyth , frameth his timber , and worketh his yron to the vse & purpose , which he hath commaunded that hath set him on worke . We are Gods workmen , Whether we eate or drinke , or whatsoeuer else we do , we must do all vnto the glory of God . 1 Cor. 10 For in him , of him , and by him , are all thinges . Wherefore as the foure and twentie Elders , Rom. 11 Apoc. 14 did take their Crownes from their owne heades , and laide them at the foote of the Lambe : so let euery one humble himselfe , and throwe downe his workes , at the feete of Christ , Psal. 113 taking vp this Psalme and spirituall Himne , singing and making a most chearefull melodie in his hearte , and saying : Not vnto vs O Lord , not vnto vs , but vnto thy name giue the prayse . Saying likewise with the Prophet Esay : All our works O Lord , Esai . 25. thou hast wrought in vs . Nabucodonosor forgetting this , and glorying in himself , Dan. 4. saying : Is not this great Babell which I haue builded , with my magnificence & mightie power : Imediately heard this heauenly voyce ringing in his eares : The kingdome shall passe from thee , and be giuen to thine enemies . Samson boasting of his valiant acts and good successe which God gaue him against his enemies the Philistines , Iudic. 15. triumphing in this wise : With the law bone of an asse haue I slaine a thousand men , was forthwith so humbled and brought low , as he had almost perished through thirst . Moses thinking his hand to be whole , and sound , did put it but into his bosome , and hee drew it out a deformed and leprous hand . In like sort thou thinkest highly of thine Almes , and of thy charitable deeds , but put thy hand into thy bosome , and lay it vpon thy heart , weying and considering the seuerall circumstances which are required to the just performance of them , and thou shalt finde them polluted and affected with pride and vaine-glorie , and all kinde of vanitie , the spirituall leprosie which will vtterly destroy them . Flie from pompe and outward estimation , as from a most hurtfull serpent and cocatrice : for what worke soeuer is doone to this end , is doone to no ende , 2 King . 20. for it is alreadie lost . For as Ezechias when hee shewed his treasure vnto the Embassadours of the King of Babilon , was reproued for it , so let vs do our outward deuotion in the sight of the world , and the Lord will surely reproue vs for it , saying to vs , as hee saide to the Pharisee , in the like case : Mat 6. verily I say vnto you ; ye haue your reward . Let vs not therfore as the men of Babilon , Dan. 3. who hearing the musicall instruments sounde , worshipped the Idoll : hearing our prayses of men for our good workes , worshippe this prayse as wee do an Idoll . But rather Let vs worship the Lord our God , Deut. 6. and him onely see that wee serue . Remembring this wholsome counsell of Christ : Let your light so shine before men , Mat. 5. that they might see your good workes , and glorifie your father which is in heauen . The Apostle Saint Paule when hee manifested his manifolde afflictions which hee indured for his office sake , that hee might not seeme to bee proude in them , hee inferreth this clause , to curble all presumption : Not I , 1. Cor. 15. but the glorie of God in me . So let vs attribute nothing to our selues , in any thing that we do , Ma. 6 for what haue we that we haue not receiued ? His is the Kingdome , his is the power , his is the glorie . When God commanded that the stones wherewith the Alters should be built , Exod. 20 should not be carued , grauen , and pollished , but should bee rude and plaine without workmanshippe , what would hee else insinuate from hence , but that our works should not curiously be set out , that thereby we might reape the prayse and applause of men . Psal. 16 Wherefore , as Dauid in all his dooings saide , that hee alwaies set God before his eyes , so is it most expedient that wee should do the like , that we might not bee remoued . Aug. in ser. dom. in mont Excellently counselleth vs heauenly Saint Augustine , saying : Laus humana nou appeti à recte faciente sed subse qui debet recte facientem . That is the praise of men , Aug. in Psal. 43 must not be affected of the good doer , but it must follow the good doer . Intus amat , qui intus videt : intus am at , vt intus ametur . Hee that seeth inward , loueth that which is inward : hee loueth inward , that hee might be inwardly loued . I beseech you therefore brethren so to walk , as God hath commanded you , and that you so distribute vnto the poore , as God hath appointed you , that he may say vnto you : O thou faithfull and good seruant , thou hast beene faithfull ouer little , I will nowe make thee Ruler ouer much , enter into my ioy . Giue heere , that thou maist receiue else where , for corrupt siluer , an incorruptible Crowne of glory , which God hath prepared , and his Christ hath purchased , with his redde and precious bloud .

CHAP. VIII . The Obiections that are vsually made against giuing of Almes , prepounded and aunswered .

HAuing hitherto discoursed of sondrie materiall & effectuall points , belonging to the right distribution of almes , it is consequently needfull that we do examine the principall lets and impediments thereof , and do away such doubts which vsually do harbour in the griple minded men , to shift off this duty . It is strange to consider what a selfe loue is seated in our minds , and what little loue we beare vnto another , howe our consciences are seared as it were with hot irons , being past the feeling of the most indigent and helplesse condition of the poore . How many pollicies , wiles , and euasions can we frame for our selues , to auoyde and put off this necessarie charity , by God so diligently & absolutely commanded ?

Obiect . 1 Some there are who plead in formapauperum , and alleadge their pouertie , Their pouertie . when their estate is sufficient inough . These men doo suppose , that because but a little wil be but little regarded , & their abilitie is not able to depart with much : that it is as good to giue nothing at all , as by presenting a mite of no moment , and a present of no price vnto God , to be offensiue and displeasing vnto him : but this is but a slender and idle shift , and will not serue the turne . Answere . For to such we answere , Marc. 12. Marc. 10. that it is not the quantitie , but qualitie of the gift , which the Lorde esteemeth : He respecteth not how much a man doth giue , but with what mind a man doth giue . The widowes mite and ●pittance was more gracious then the greater contributions of the richer sort . Peter his forsaking all that hee had , though to estimate it by the price , it seemed nothing at all , beeing but a fisher-boate , and a couple of worne nets , was incouraged by Christ , with this munificent reward and promise , that hee should haue an hundred fold in this life , and euerlasting life in the world to come . Wherefore disable not thy self any way , giue as thou art able , and thou hast aboundantly discharged this office , and hast giuen a good almes .

Obiect . 2 Other some doo complaine of the multitude of poore , The multitude of poore . who come in flocks and swarmes like sheep and bees , wherby they are not able to suffice so great a number , thinking it better seeing they cannot serue all , to serue none at all : for in releeuing but of some , it may so be , that the worser sort may be comforted , and the better sott neglected . Answere . To these we answere as to the former , that to minister according to the portion which God hath distributed , is acceptable vnto God , our readinesse to performe his heauenly commandement to our vttermost power , is pleasing vnto him . God doth not expect it at our hands , that wee should supply euerie ones necessitie , or that we should now , as he willed the rich man then , sell all that wee haue , Mar. 10. 2. Cor 8. and giue it vnto the poore . The Apostle saith , That it is not now required that other men should be eased , and wee our selues greeued , but that our aboundance may supply their lacke . And this memorable speech of Peter , to Ananias , cleareth this case , and putteth it out of doubt , whiles it remained appertained it not to thee ? and after it was soulde was it not in thine owne power ? it is meete that we shoulde see what our selues may want , and such whome God hath commended to our charge , before wee lauish out our almes vnto others , for we ought not to relieue the poore , and helpe other beggers to impouerish our selues and make our owne children beggers . For asmuch as he that prouideth not for his owne wife and family , hath denied the faith , and is worse then an infidell . 1 Tim. 5 3 Obiect : the idle life of the pore their ingratitude : and indignitie .

Some take exceptions against the persons of the poore taxing their idle and sluggish trade of life , thinking it not meet , that the fruits of their labor shuld relieue their idlenesse , vrging likewise their former prodigalitie , the procurer of this miserie : their euill dispositions , their theeuish affections , and their most subtil licentiousnesse , from whence arise these , and such like expostulatorie discontentments . Why should my pains maintaine their ease ? my industrie , their securitie ? my thrift , their waste ? my charitie , their vnthankfulnesse ? my wisdome their folly ? Shall wee get by law to spende vpon lust ? shal we giue to him that hath neither welth to require 1 ? will to remember it ? nor honestie to be thankefull for it ? Shall I giue to such a vilde person , so giuen ouer vnto all sin and wickednesse ? to foster and cherish him in this his so extreme , and outragious misdemeanor ? Answere . To these and all other such like allegations , I reply with S. August . August . in psal. 102. Ne pig rescant in hoc viscera miseri cordiae , quia tibi bomo peccator occurrit . Homo peccator , duo sunt nomind : aliud quod homo , aliud quod peccator . Quod homo opus est dei , quod peccator opus est hominis da operi dei , noli operi hominis . Let not thy bowels of mercie faint , because thou meetest with a man the is a sinner . Man and sinner are two names . It is one thing to be a man , and another thing to be a sinner . That he is a man , it is the work of God , that he is a sinner , it is the worke of man : giue to the worke of God , but not to the worke of man . Wee should moreouer when wee vpbraid others with their sinnes , looke into our owne , and not cast them as we do into the wallet behind our backs , that we might not see them . The sinnes , which we argue and reproue in others , are common to our selues . It were hard with vs , if god shuld reiect vs because of our sinnes , Mat. 5. when we come as sutors and beggers vnto him . Wherefore as we would God should do to vs , doo we to others : but he maketh his Sunne , to arise on the euil and the good , and sendeth raine on the vniust , & the iust . Wherfore as he giueth vnto euerie one , and hitteth no man in the teeth , so let vs giue as we are able , vnto our needie brethren , without vpbrayding , or reproaching them . Luc. 7. Luc. 19. Mat. 9. He courteously enterteined sinfull Mary Magdalen : he friendly diuerted into the house of the wicked extortioner Zacheus . Hee gratiously called Mathew the Publicane from his vngodly seate of custome . Shew thou the like mercifull affections vnto sinners , as hee did vnto sinners , and speak louingly vuto them : that rather with thy humanitie , thou maist mittigate ; their misery : them otherwise with thy crueltie , aggrauate their extremitie : rather pittying them with remorse , then further plaguing them with spitefull reproch : thereby to adde further affliction to theyr bands . Mat. 9. When as the sinner diseased with the palsey , requested Christs friendship , he did not churlishly and roughly exasperate him , but with all friendly and sweete speeches comfort him , intreating him as a father doth intreate his sonne , saying vnto him : Sonne , thy sinnes be forgiuen thee : Is it possible to deuise a more amiable speech , than that which he vseth to the thiefe vpon the Crosse ? when he said vnto him : Luc. 33. This day shalt thou be with me in Paradise ? Let our lippes be thus full of grace to those that request and implore our grace , and let vs with ciuill and charitable words , answere their requests . It is expedient also that thy gesture & behauior should shewe thy affections & loue towards them , and in them also to follow the foot-steppes of our heauenly father : Luc. 15. who imbraced his prodigall and ryotous sonne , with the armes of his mercie , fell vpon his neck , kissed him , and shewed all mercie towards him . O that this loue and nature were in vs towarde the poore , when as they come begging & howling for reliefe , gasping for our comfort as a thirstie land . We haue lost our right eare with Malchus , and our right hand with the man in the Gospell , is dryed vp , and withered . Our hearts are flintie , and will not bee pearced : and the whole man is blockish , and stockish , without remorse and feeling : any light occasion may mooue vs to reuile them , but it is a hard matter that may perswade vs to relieue them .

Obiect . 4 Some are more sparing then otherwise they would , The feare of want . and carrie a straighter hand against the poore , because they are in feare of wanting themselues , and to become poore , by releeuing and succouring of the poore . This reason proceedeth from the want of faith , & argueth our grosse and carnall affections , if wee had any trust and confidence in God , wee woulde not so easily vppon euerie fond thought and vain crotchet of our idle head , shift off this dutie . Answer . For why should we be perplexed with this conceit , hauing God and his word of truth , our suretie and our securitie , for our discharge and indemnitie ? Runne ouer the Histories and examples of all times , of the beginning , increasing , and continuance of the Church vnto this time , and giue an instance of any , whom God for doing of their dutie , haue left destitute and forsaken . God hath a thousand wayes to prouide for thee . If thou followest his will though thou knowest not how . Conform● thou thy selfe to his holy commaundements , and bee not faithlesse , bur faithfull , and in thy pouertie thou shalt no● want , but in the time of dearth thou shal● haue inough . In dispairing of his prouidence , thou offerest great wrong and iniurie vnto him . For hee openeth his hand , Psal. 104 and filleth all liuing things with his blessing . Exod. 16 Exod. 17 He fedd the Israelites fortie yeeres togither , in the waste wildernesse , where no foode was . He smote the stonie rocke also , and the waters gushed our exceedingly , & gaue them plentiousnesse of water to drinke , as out of a ruier . At his desire also hee sent Quailes , Num. 11 and feathered foules as thicke as the sand of the sea . Gen. 12 Abraham gaue ouer his natiue soile , and his whole inheritance , to do as God appoynted him : he lost nothing by it , but the Lord mightilie emiched his estate , and made his name , like vnto the name of the great men that are vpon earth . Iacob when hee iourneyed ouer Iordan , Gen. 18 had nothing but a beggers staffe in his hand : but because he relyed vpon God his staffe , his shilde , and his buckeler , he returned backe with two troupes , with great store and abundaunce of wealth . Exod 2 Gen. 32 Gen. 40 Moses was fed in Egypt by straungers , and Ioseph beeing solde into a straunge land , succoured his father , and fathers house , in their great miserie . The Rauens in the aire , 1. Kin. 17 and Angels in heauen , did feed Elias the seruant of God , in the caues and bowels of the earth , Dan. 14. Daniel among the Lions , Marc. 30 the Disciples in the Desart , were not permitted or suffred to want . And as the Lord generallie prouideth for such , who depend vpon him , and walke in their vocation : so these who shall for his sake , be mercifull vnto the poore , shall bee sure to be satisfied , & alwaies haue inough , Hee that giueth to the poore ( saith Salomon ) shall not want : Prouer. 27. but he that despiseth them shall endure penurie . There was neuer any that by giuing of almes might more haue feared want , 1. King . 17. then the Sidonian widow of Sarepta : For shee had but a slender pittance , in a cruise , which could but serue for the next repast , and yet she stood not vpon this conceit , but distributed it , and gaue vnto the Prophet and this her deuotion , receiued a blessing , her oile increased soone . The good seruaunt in the Gospell , was of a mercifull disposition , Marke 25 he did deale out that which was commited vnto him , and was faithful , ouer a little : The Lord incouraged him for so dooing ? calling him good seruant , & withall making him ruler ouer more . Wherefore lette not the feare of any want , bee any rubbe in our way , to hinder vs from a mercifull compassion of the poore . For it is farre otherwise , and the contrarie is most true , we cannot make a greater gaine , then by diuiding our substance to the poore , as more largely shall bee shewed in the next Chapter .

Obiect . 5 But the pensiue care had of our posterity , The care of our posteritie . Aug. de decem . chordis . Tom. 9. choketh many of vs , causing vs either negligently to remit , or altogether carelessy to omitte this dutie . This doubt Saint Augustine propoundeth and dissolueth in this manner . Filiis meis seruo magna excusatio : seruat tibi , pater tuus , seruas tu filiis tuis , filii tui filiis suis , & sic per omnes , & nullus factarus est preceptum domini . Quare non illi potius impendis omnia , qui te fecit ex nihilo ? qui quite fecit● ipse to pascet . Palliare se volunt & defendere homines , nomine pietatis , vt quasi propter filios videantur seruare homines , quod propter auaritiam seruant . Conting it vt amittat vnum : si propter filium seruabat , mittat post allum partem suam , quare illam tenet in sacculo , & illum relinquit in animo ? redde illi quod suum est , quod illi seruabas : mortuus est inquit , sed praecessit ad deum , pars ipsius debetur pauperibus , Illi debetur ad quem perexit Dicis seruo fratribus eius si viueret ille non erat cum suis fratribus diuisurus . O fides mortua , mortuus est filius : si Christus pro illo mortuus non est mortuus est ipse si autem in te est fides , viuit filius tuus : viuit non decessit sed praecessit . Qua fronte venturus es , ad filium tum qui prcaeessit cui praecedenis , non mittis partem suam , in coelum . This common speech , A sweete saying of Augustine . I keepe that which I haue for my children , is a great excuse : thy father kept for thee , thou keepest for thy children , thy children for their children , and so it runneth through all , and none regard the commandement of the Lord : why dost thou not rather keep for him all , who made thee , of nothing at all ? He that made thee will maintain thee . Men would cloake and colour themselues with the painted shew of holines , that they might seeme for their children to do it in naturalnes , which is done in couetousnes : it falleth so out that he looseth one son , let him send his portion after him , wherfore doth he keepe this still in his purse , when hee hath left the other in his mind ? Deliuer vp to him that which is his own , that which thou keepest for him . But thou answerest he is dead , but he is gone before to God , his part therfore is due to the poore , it is proper vnto him vnto whom he is gone . Thou repliest further the thou keepest it for his brethren . But if he had liued , he would neuer haue diuided it amongst his brethren . My sonne is dead , O dead faith : if so be that Christ died not for him , indeed he is dead , but if there be any faith in thee , thy sonne is a liue , he liueth , he is not cleane gone , but gone before . With what face wilt thou come to thy son that is gone before thee ? to whom thou wilt not send his portion into heauen ? Aug. ibidem An non potestimitti in caelum ? audi dominum : Thesaurizate vobis thesauros in caelo , tenebitur hic vbi potest perire , Math. 6. & non mittetur illuc , vbi Christus est custos ? Actoribus tuis commendas illius partem qui praecessit , & Christo non commendas ad quen● praecessit ? an idoneus est tibi procurator tuns & minus idoneus est Christus ? mendacium est ergo quod dicunt filiis meis seruo , audi sunt homines , vel sic certe coguntur , confiteri quod nolunt , cum erubescant tacere quod sunt . Cannot his part be sent vp to heanen ? heare what the Lord saith : lay vp for your selues treasure in heauen . Shall it be kept here where it may bee lost ? and shall it not be sent thither where Christ is keeper of it ? Shall we credit the Brokers with his parte that is gone before ? and shall we not committe it vnto Christ , to whome hee is gone before ? is our Merchant factour of sufficient trust , and Christ of little credite ? It is therfore a lye which they say , we keepe it for our sonnes . Men are couetous , or they are so constrained to confesse that which they would not , when they blush to conceale that which they are . How altogither vaine and foolish a thing it is for the better prouiding for our posteritie , to neglect this needfull point of Charitie , by this especiall argument amongst infinite others which might easily be ript vp , may be concluded : because we know not , either how they will proue that shall be our heires , or who they are that shall inherit our goods . For man ( as the heauenly Psalmist saith ) walketh in a vaine shade , Psal. 39. deceiuing himselfe , gathering vp riches , and not knowing who shall haue them , like the Bee that maketh hony , and the sheepe that beareth wooll , and the oxe that draweth the plough , labouring for others , whom they do not know . This wise Salomon obseruing verie well , Eocliast . 2. grew wearie of gathering vp riches for his heires , lothing it , and speaking thus of it to himselfe : I hate all my labour which I haue endured , which I am to leaue to an other , that shall be after me : and who knoweth whether he shall be wise , or foolish , yet shall hee haue rule ouer all my labour wherin I haue trauailed . Neither did his iudgement deceiue him , for hee left the Crowne to his sonne Rehoboam , a verie foolish , and vngouerned young man , who by his outragious and inordinate dooings , immediately lost the greatest part of that his father left him . Amongst priuate men , this is often seene , that the inheritaunce bequeathed to theyr Children , is deteyned and kept backe , by vnconscionable Executours : who eythet spende it before they come to age , to whome it is due , or else by some quidditie and quirke in lawe , doo pretende a tytle and a right vnto it , and so by forged cauillation and wrong , doo depriue them of it .

Adde moreouer heereunto , that riches are for the most part , the frutes of sinnes , and Children are made rich by the iniquities of theyr parents : nothing at all respecting either right or wrong , so they may attaine to wealth at their desire , and may leaue their substance to their babes . Wherevppon by a iust iudgement , it often so happeneth , that that which was so lewdely and iniuriously gathered , is as lasciuiously and ryotously scattered . It is good counsell therefore that hath bene giuen by some , that to the heire eyther good or bad , there should not be left much : for the bad would waste it prodigally , and the good woulde prouide for himselfe industriously .

Obiection 6 Last of all , That their goods are their owne , and therefore that they may dispose of them as they list . there are some , who churlishly doo say , that whatsoeuer they haue is their owne : and therefore that it is at their pleasure to order it , either to reserue it , or keepe it by themselues , or otherwise to conuert it as they shall thinke it good . But this people are as grosly ignorant , as they are wickedly confident , thinking that lawfull , which is lustfull vnto them . For what hast thou ( saith the Apostle Paul ) which thou hast not receiued ? Is thy health , thy wealth , thy witte , thy eloquence , thy wisedome , thy strength , or thy life , or any other thing which thou doest enioy , in thine owne power to order , and gouerne it , as to thee beseemeth best ? There is none that hath but a dramme of witte , that will be so conceited , for hee is assoone conuinced as he can think it : by either loosing his Children , which hee would keepe , if it did lye in his power , or leauing behinde him sottish , weake , deformed Children , without any gift of nature , or of grace . The like may be said of such the necessary creatures of God , which befor mans vse , and maintenance of this life . Who created hearbes , plants , corne , cattell , fishe , birdes , which either serue to feede vs or to cloath vs or to helpe our necessities : who made the tall ceaders , the stone , the mettall , wherewith our houles and stately dwellings are builded ? who opened first the vaines and bowels of the earth , where golde or siluer and such precious things doo growe ? hath not the Lorde in wisedome made them all , for the vse of man ? and that in such sort , as euery one may haue accesse vnto them . no man beeing bolted and barred from them , by boltes , by barres , by lockes , Marke this well . by walles , or any other particion ? It is man that hoardeth vp the good blessings of God and hideth them in his hutch , which the Lorde would haue common and distributed abroade : I speake not this to infringe the proprietie , and iust title that euery man hath to the goods , which God hath lent him , and to bring in Platoes Common-wealth , and the Annabaptisticall Communion of all things , I knowe that God hath ordained families and founded Common-wealths , which without distinct degrees of persons , and estates cannot possiblie consist . But whosoeuer he be that turneth the riches of Gods mercie towards him , to the maintenance of his vnsatiable couetousnesse , not caring who sterue , so he may glut himselfe , loath to cast a mite into the Lordes treasure , hauing abundaunce and superfluitie of wealth , the loue of God dwelleth not in him , but he is a bad steward , a theefe , and a robber , who one day shall giue a dreadfull account of this his cruell and vnnaturall disposition . Wherfore let these words , Meum & Tuum mine , and thine , when as we should charitably helpe the needle , be no more heard , or named amongst vs . Let vs account nothing our owne , but that which is meete for our needfull vses , whatsoeuer is ouerplus , let vs consecrate it to godly vses , especially to the aiding and supporting of such , whose dolorous condition pitifully imploreth our tender compassion . So shall still the right that we haue to our goods , remain in our selues , and as Luke writeth of the primitiue Church : Acts 4 No man shall say that which he possesseth is his owne .

Thus haue I p●●pounded the principall obiections which are commonly vrged , and made answere to them . There are no doubt diuerse others beside , but the subtill minde of man is so nimble and practicke to put of this dutie , with so many shifts and cunning deuises , as it passeth my capacitie to conceiue them , and therefore it is not for me to answer them .

CHAP. IX . Of the exceeding great benifit which redounedeth vnto vs by giuing of almes .

IF the pittifull complaints and outcries of the poore , which pierce the very cloudes pearce not our hearts , nor enter into our cares , yet the certaine rewarde which God hath promised in their behalfe , should not a little animate vs , and incourage vs in this dutie , it is thy dutie to relieue the poore , and to assist him with thy helpe , and heerein when thou hast done whatsoeuer thou canst thou marst say with the poet , vitaui denique culpam , non laudem merui . Thou hast auoided blame , Horac . in Art poet . thou hast merrited nothing at the Lords handes : Yet so good a God haue we , delighting in our well-dooing , as he giueth vs his word of recompence and requitall of any thing that wee shall in his name bestowe vpon his seruants , in their seuerall necessities . Isai 38. The Lords healp is at hand for such who shall healpe the poore : for breake thy bread vnto the hungry , and let the oppressed goe free : and these effects and fruits will follow therupon : Thy light shal break forth as the morning , and thine health shall growe speedily : thy righteousnes shal go before thee , & the glory of the Lord shal imbrace thee . If thou powre out thy soule to the hungry , & refresh the troubled soule then shall thy light spring out in the darknes , and thy darknesse shal be as the noon-day , and the lord shal guide thee continually , and satisfie thy soule in drought , & make fat thy boanes , & thou shalt be like a watred garden , and like a spring of waters , whose waters faile not . The prophet Dauid speaketh of manifold blessings that shal be heaped vpon the merciful man that is liberal to the pore . Psal. 41 Blessed ( saith he ) is he that considereth the pore and needy : the lord shal deliuer him in the time of trouble : the lord shall preserue him and keepe him aliue , that he may be blessed vpon earth , and shal not deliuer him into the hands of his enemies : the lord shal confort him when he lieth sicke vpon his bed , he shal make his bed in his sicknes . The lord doth absolutly refuse to heare such who will not heare the pore . Pro 11 He that shutteth his eare ( saith Salomon ) at the crying of the pore shal crie himselfe and not be heard . Luk. 16 The rich man in the Gospell , is vnto vs a feareful example , shewing thus much : who refusing to shewe mercie vppon poore Lazarus when hee was in such misery , could not himselfe obtaine the least mercie when he was in all extremitie : August . non inuenit micam , qui non dedit guttam . He could not get a drop , who would not giue a crum . And the experience hereof the mercilesse misers of these times , to their endles woe , shal feele in themselues , when as they shall stand before his tribunal seate , and render an account of those outrages and extremities , which they haue shewed to the pore , selling them for shooes ( as the heauenly prophet saith ) and eating them vp as one wold eate vp bread . God hath crowned our charitable almes with the gracious assurance of eternall life . For come ( saith he ) ye blessed of my father , possesse the kingdome of god , prepared for you from the beginning of the world . For I was hungry and ye fed me , &c. Mat. 25 If this reward wil not mooue vs , I know not what wil mollifie our stony harts . Last of al that nothing shuld be wanting , which might hearten vs to this duty , the Lorde hath giuen to this , not onely the promise of the life that is to come , but also of the riches and plentiousnesse of this life . Prou. 3 Honor the Lord with thy riches , and with the first fruits of all thy increase : so shall thy bearnes be filled with aboundance , and thy presses shall burst with new wine . If thou fearest to relieue the pore for feare to want thy self , thou fearest where no feareis , the Lorde doth assoile thee and ease thee of this feare , by Salomon directly and plainely affirming , that he that lendeth to the poore shal neuer want . Prou. 23. And Christ our sauiour ratifieth this promise , by speaking in this wise . Giue and it shall be giuen vnto you , a good increase , pressed down , shaken togither , and running ouer , Luk. 6 shall men giue into your bosome . For with what measure ye meate , with the same shall men meate to you againe . The widow of Sarcpta , is an example of this , who of all others might haue feared want , as beeing almost at all times in the greatest want , her portion of oyle being very nigh consumed , a pittance for one thinne and slender repast being onely remaining . But the Lord plentifully rewarded her deuotion , who for succouring of his prophet would not leaue her destitute , but mightily blessed her vittailes with increase , and in the time of scarcetie giuing her inough . The Lord most graciously and bountifully doth respect , euen the least beneuolence , and good wil , which we giue vnto the poore : what can be of lesse value , then cold water , which we commonly giue vnto our beastes ? who would thinke that any bodie should haue any rewarde for that , being simply considered in it selfe , not worthie of thankes ? yet God to set foorth the exceeding riches of his mercy towards vs , that we should the more bee mercifull vnto others , hath mercifully promised , Math. 10 that whosoeuer shall giue to one of his litle ones to drinke a cup of colde water only in the name of a disciple , he shall not loose his reward . Wherfore since this dutie , as all godlinesse , hath the promise both of this life , 1 Tim. 10 and of the life that is to come : let vs herein for our owne sake , follow the practise of the merchants of this world , who being to trauell from hence to Spaine , A similitude . and hauing a great charge of money to carry , that they might trauell in securitie , without daunger of loosing it , they will deliuer it to some merchant here , and take his bill for the re●eit of it , of his Factor there : so if thou wouldest so lende thy money whilest thou ●rt vpon the earth , as thou maist be sure ●o receiue it againe , when thou commest to heauen , thou hast no better course to take , then to lende it the poore , who shall giue thee their hand-writing againe , and the Lorde that seeth it , will faithfully repay thee with interest , and aduauntage . There is further a great difference betwene thine , and the marchant his profite in this action : For the marchant cannot put ouer his charge vnto an other vpon the former condition , without some losse , and abatement of the principall : but in our exchange , there can be no losse , but an assured & certaine encrease . A great vsurie and ouer plus doth arise out of it . God alwayes with full hand doth come vnto him , that dooth anie thing for him . What peruersnesse therefore , and madnesse is this , to seeke to heape treasure vp here , where we cannot enioy it , being to depart from hence , and not sende it vp into heauen , where wee shall haue it againe , A similitude and euermore possesse it ? Euerie trade-man will sende his wares thither , where that he supposeth they may be best sold . They cannot be better sold then to the poore , for thereby wee shall finde great treasure in heauen againe . A similitude Those that meane to leaue their natiue soile , and to liue in some forraine Countrey , will send ouer their Goods into that countrey where they are to continue : So seeing that we are to leaue this dwelling place , and to dwel in a forrein countrey , in a tabernacle not made with handes , but eternall in the heauens : Let vs send our goods , and good workes to heauen , and lay vp for our selues a sure foundation , 1 Tim. 6 for the obtaining of euerlasting life in the world to come . If thou shouldest see a pilgrime , and a trauailor who taking vp his Chamber in an Inne for a night , A similitude . being to goe the next morning away that should curiously adorne , and decke his Chamber , setting it out with ornaments , Carpets , and laces of Egipt , wouldest thou not think him an absurd fellow , and argue him of follie ? So this life of ours being but our Inne , to rest in , not to dwell in , we deale madly in purueying for the pelfe , and filthie lucre of this worlde , not prouiding by faith and our good workes for the worlde to come . Marc. 10 The young iollie gentleman that presumed so much vpon the wotkes of the lawe , which he had fulsilled , & would needs haue a greater taske enioyned him , when he was willed to sell his goods and to giue them to the poore , was touched to the quicke , & stroken to the heart , and went away sadde , and as a man that was dead at that saying . This yong man , is now an olde man , and hath bin the father of many children , like vnto himself , that will doo any thing so it touch not the purse . They will fast and pray , but they wil not giue any thing to the poore . But if they did with the eye of faith , looke into the munificent and honourable reward , that they shall haue for it , they woulde bee rich , and plentious in good workes ? and not be so hard hearted and close handed as they are vnto the poore Saints . The Lord grant , that for the reward that is sette before them , that they may take this good course : that they may purchase the golden goale , of his eternall kingdome , which he hath promised to all those , who shall pittie the poore , succour his Saints , and healpe the healplesse with their fauour and louing kindnesse .

CHAP. X. An exhortation vnto giuing of Almes .

NOw these things considered , which haue beene premised , it standeth vs much vpon to haue compassion of the poore destitute by aiding them , & supporting them with our vttermost helpe . We cannot by any better argument approue our selues the children of God , Wee are Gods children , if wee shew mercy A similitude then by this worke of mercy . For this is the Caracter & image of his person , and the ingrauen and liuely representation of his substance . And as the waxe doth take the expresse stamp and impression of the seale : So gods deere children , whose hearts are soft , and mollified like waxe , do take the signature of loue , and mercie , from their mercifull father , as from a seale : Luke 6. Be you mercifull ( saith our sauiour Christ ) as your heauenly father is merciful . God woulde not haue vs to imitate him in his power & works of Maiestie : but in such things which are effects of his mercie . For that is high presumption which God will punish , as he did Lucifer , casting him down from heauen into the earth , saying , Apoc. 12. Esay . 14 in the intollerable pride of his heart , I will ascend vp into the heauen , and I will bee like the most high . He would not haue vs to be like him in knowledge . For this is that which the Serpent would haue , beguiling the woman with this perswasion : Gen. 3. Ye shall bee as God , knowing good and euill . By meanes whereof she did make her selfe subiect , and her posteritie after her , vnto eternall damnation . Neither is it his plesure , that we stuld follow him in his miraculons actes , in the signes , and wonders which he did , either in creation , or preseruation of the world , but he would onely that we shuld learne from him , his tender mercie and compassion . For mercie is more acceptable vnto him then any sacrifice that hath hornes and hoofes . Osee . 6. By this wee shall bee as like our heauenlie father , as anie childe now is like his earthlie father . A man may be said to be like a man , not in handes , or his legges , but when in face and countenance , which is the certainest part of a man , he doth fauor and resemble him . God his mercie , is his fauourable and louing countenance , which goeth beyond all his other parts . For his mercie ( as Iacob sayth ) is aboue all his works : and his mercie doth go beyond his iudgement . Wherefore , if thou wouldest that God should shewe mercie vnto thee , bee thou like vnto God , in shewing mercie vnto others . If thou wilt be cruell and vnmercifull vnto thy brother , the Lord wi haue no mercie and compassion vpon thee . The dreadfull example of the euill seruaunt , Mat. 18. plainely and manifestly teacheth thee thus much : who being released vpon his humble petition , by his gracious maister , of a grand debt , and verie great arrerages into which he was runne : Yet would not absolue his fellowe seruant , and acquite him of a slender debt and demaund , which did grow vnto him : His master called him vnto a strait account again , and to make satisfaction for all that he did owe , condignly censuring him , and adiudging him thus : Euill seruant , I forgaue thee al the debt , because thou prayedst me , oughtest thou not also to haue had pitie on thy fellow , euen as I had pittie on thee ? so the maister was wroth , and deliuered him to the Ia●lor , till he should pay all that was due vnto him . Euen so our heauenly father shal do with vs , except we forgiue and giue vnto others , in their extreame necessities .

Furthermore , let vs not only as gods dere children loue to bee mercifull , but as it is also his nature and propertie . We are to giue almes willingly and speedily . Gen. 18. Let vs be feruent and diligent in this dutie , and as occasion giueth , pereforme it readily . So did Abraham and his whole houshold , when hee entertained and harboured the strangers : he himselfe went out to meete them , and went with speede into the tent of Sara , and ranne to the beasts , and tooke from thence a Calfe , and Sara speedily did make readie three measures of fine meale , kneading it , and making Cakes vpon the harth . The seruant likewise rosted the Calfe , and made it readie , and tooke butter , milke , and the Calfe , Exod. 25. and did set before them . There were two Cherubines that were portraied with wings , ouer the place where the people of Israel did pray . God especially delighted in Cherubins , because they were of so great swiftnesse , to insinuate how greatly hee liketh them that speedily and swiftly performe such duties as God enioyneth them . A similitude As euerie Maister loueth a readie seruant , diligent and plyable to doo his Maisters businesse , more then the sluggish and slothfull , which remissely and flackly doth his office : so such as giue almes cheerefully and readily , are those good seruants whom our heauenly Maister liketh , and not those who grudgingly , tauntingly , and wretchedly doo their deuotions . Our obedience must be willingly , or else it nothing differeth from the Diuelles , Luke 41 who obeyed when hee was commaunded to go out of the heard of swine , but it was constrainedly , sore against his will . As Paul when hee was Saul , as soone as hee heard the heauenly voyce sounding in his eares , Act. 9.10 . Saul , Saul , why persecutest thou me ? answered forthwith : Lord what wilt thou haue me do ? Gen. 37. And as Abraham performed the dutie of circumcision , as soone as it was enioyned him , and as Ioseph when as his father Iacob saide vnto him , Come I will sende thee to thy bretheren : cheerefully aunswered him , I am readie : and as his disciples , Math. 4. when Christ saide vnto them : Follow me , and I will make you fishers of men , did immediatly leaue their nets , & went after him . And as vpright Ioseph the mirror of obedience , hauing receiued by a vision in the night , Math. 2. a commandement from an Angell to go into Egypt , stayed not the dawning of the day , till the day star should arise , but as sonne as he did awake out of his sleepe , did without delay as the Angel had commanded him . So let vs the Lords seruants , be like vnto these his seruants in our dutifull deuotions , and heauenly commandements that are giuen vnto vs . Neuer had we more need then at this present to be stirred vp vnto this dutie , the Lord hauing punished vs with a great scarcitie , wherby as the number of euerie thing is lesse ; so the price of euerie thing must be-greater . Albeit by this vnsufferable crueltie of malsters & Corne-mongers that abound and swarme in cities & incorporate towns , and lurke in villages and obscure places , who by buying of graine aforehand , doo keepe vp the price , it is made farre greater then otherwise it would bee . And in this common want , who do feele most want , but only the poore : for the middle sort of people haue inough , and the rich haue too much . The poore that liueth by their hard labour , cannot buy themselues bread , they hunger and starue , and few there bee that pittie them . Let vs therefore with christian pittie , haue respect of them , there being no time wherein wee should neglect them . Aug. Tom. 10. dominic 15. post Trintt . Ne despiciamus pauperes , ne ille nos despitiat , qui propter nos pauper factus est cum esset diues : ab deus , initio nullum pauperem dispicere voluit , non enim elegit eloquentes rhetores , Consules , diuites , potentes , quibus verbi sui secreta committeret : sed dut opiliones sicut Patriarchas , & beatum Dauid , aut piscatores sicut Petrum , & reliquos Apostolos : vt per infirma destrueret fortia & per humilia excelsa , & superba deiiceret . Amemus ergo pauperes , vt cum illo partem habere possimus qui dixit discite a me quia mitis sum , & humilis corde . Let vs not despise the poore , least hee despise vs , who when hee was rich became poore for vs . God from the beginning hath reiected none for their poore condition , for hee did not choose the eloquent , the learned , the rich , the honourable , to whome hee did impart the Misteries of his worde , but either sheapheards , as the Patriarches and blessed Dauid , or else Fishermen , as Peter and the other Apostles , that by the weake hee might confound the strong : and by the humble ouerthrow the high and proude things . Lette vs therefore loue the poore , that wee may haue a portion with him who saith , Learne of mee , because I am humble and meeke in heart . If GOD hath plentifully blessed thine estate , and giuen thee much riches , perswade thy selfe as it is indeede , that he hath done it for good purposes : that thou shouldest conuert them to godly vses , and amongst other , to the reliefe and maintenance of the poor . For the rich are appointed to be nursing fathers , vnto indigent & helplesse people . A similitude For as the best meate is giuen vnto a nurse , which may turne to the best nourishment : that the infant beeing batled with wholesome milke , might be in better liking : so God hath giuen thee foison of the earth , the fat of the soile , that thou shouldst nourse , & bring vp thy poor neighbors , and supply their necessities with thy superfluities . Thou dost therfore greatly abuse thy wealth , when thou makest it to glut thy lusts , & not to serue the poor : making it the subiect of crueltie , which is ministred as matter to exercise thy charitie . A great number of the rich men of our time , do so scorne and disdaine the poore , as if they were not worthie to liue by them . It is so come to passe , that in this world the poore man , as a worme is troden vnder foote , no man regarding him : and the rich man only had in reputation , euerie man applauding him . But there will bee an inuersion of these times . For albeit Ioseph , when as Iacob should blesse his two sonnes Ephraim , and Manasses , placed Ephraim as the elder brother , at the right hand of Iacob , & Manasses the yonger at the left . Gen. 48 Yet Israel otherwise transposed his hands , stretching out his right hand vpon Ephraims head the yonger , & of purpose directing the left towards Manasse the elder brother . Men shall not in heauen keepe their high roumths , which they haue here in earth , and the poore shall not alway be forlorne But the time will come , Psal. 98 when he shal with righteousnesse iudge the world , and the people with equitie . When he shall cast downe the mightie from their seat , Luke 〈◊〉 and shall exalt the humble and meeke . Da ergo petenti , vt possis ipse accipere . Da in terra christo , Aug. Ser. 25 in Lucam . quod tibi reddat in caelo : obliuiscere quod es , & attende quod eris ●siante nos aliqud mitteremus , non ad mane hospitium veniremus : quod autem rapimus , hic totum dimittimus . Giue therefore to the poore that dooth aske , that thou thy selfe maist receiue when thou doost aske : giue to Christ heere vppon earth , that hee may restore it thee againe in heauen . Forget what thou art , and consider what thou shalt bee : if wee would send any thing before vs , we should not come to an emptie house . For that which we giue vnto the poore is but sent before vs : but that which we take from them , is all lost here . Augustin putteth vs in mind of manie circumstances , verie meete to be thought vpon , when as any poore man craueth our deuotion . Aug in euan . Mat. Ser: 5. Cogitemus quando petitur a nobis , qui petunt a quio bus petunt ? quid petunt ? Qui petunt ? homines a quibus petunt ? ab hominibus : qui petunt ? mortales , a quibus petunt ? a mortalibus : qui petunt ? fragiles : a quibus petunt , a fragilsbus : qui petunt ? miseri : a quibus petunt ? a miseris , excepta substantia facultatum , tales sunt qui petunt qualessunt a quibus petunt . Quam frontem habes petendo ad dominum tuum , qui non agnoscis parem tuum ? non sum ( inquis ) talis , absit vt talissim obsericatus ista loquitur de pannoso Sed non interrogo in vestibus quales sitis , sed quales nati fueritis . Dic quid attuleris aut si dicere erubescas Apostolum audi : nihil intulimus in hunc mundum . Let vs consider when any thing is begged of vs , who they are the beg ? of whom they do beg ? and what they do beg ? who do beg ? men of whom they do beg ? of men . Who do beg ? Such as are mortal . Of whom do they beg ? of such as are mortall . Who do beg ? weake . Of whom do they beg ? of them that are weake . Who do beg ? the miserable . Of whom do they beg ? of the miserable . Lay aside their goods & worldly weith , they are the same that beg , that they are of whom they beg . Therefore what forehead hast thou in begging of God , that regardest not thine equall who beggeth of thee ? but thou saiest I am not such a one as he , God forbid I shuld be such a one . This he that is in silke , speaketh of him that is in vilde raiment . But I do not ask thee what thou art in thy brauerie , in thy gay garments , but what you were when you were both borne . Tell me what thou didst bring with thee ? or if thou dost blush to tell it , heare what the Apostle telleth thee . Thou broughtest nothing into this world . Ergo si habes aurum , habes non vnde sis bonus , 1. Tim. 6. Aug. ibid. sed vnde facias bonum , habes pecuniam ? eroga : erogando pecuniam , auges iustitiam . Vide quid minuatur , & quid augeatur . Minuitur pecunia , augetur iustitia . Illud minuitur quod eras relieturus , illud augetur , quod in aeternum es possessurus . Consilium do lucrorum , disce mercari , laudas mercatorem qui vendit plumbum , & acquirit aurum , & non laudas mercatorem qui erogat pecuniam & acquirit iustitiam ? Therfore if thou hast golde , thou hast not wherewith thou maist be good , but whereby thou art enabled to doo good . Hast thou money : Distribute it amongst the poore , by giuing vnto them , thou increasest thy righteousnesse He hath diuided & giuen to the poore , his righteousnesse indureth for euer . See therfore what it is that is diminished , and what it is that is inlarged . Thy money is diminished , but thy righteousnesse is increased : that is made lesse which thou wert to leaue : and that is made more which thou art euer to possesse . I giue thee therefore my counsell to gaine , learne therfore the trade . Thou commendest the Merchant , A similitude . who selleth lead , and getteth Gold : and wilt thou not prayse that Merchant , who giueth his money , and obtaineth righteousnesse ? Caetera perditis , hoc solum non perditis ( saith the same father : yet loose all other things , but this thing only we cannot loose , that reward of good workes , euen the saluation of our soules . Let vs therefore with ioy , in hope of greater ioy which we shall haue for it , giue liberally and readily to the poore . It shall not be giuen , but lent for a time , to him that will pay thee seauen folde in thy bosome . Those that are such obstinate & hard hearted people , as are past feeling , and haue no conscience nor commiseration of the poore distressed people , wandering vp and downe hungrie and thirstie , their soules gasping for your comfort , as a thirstie land : let them in time take heede , and by a speedie remorse , labor to preuent the iudgement to come : let them redeeme the time which they haue lost , and now in this acceptable time for them to be relieued , which is this time of scarcity : let them be rich & bountiful in their almes , if they do it not in this life , there will be no vse of it after this life . Nemo dicturus in resurrectione mortuorum frange esurienti panem , quia nou inuenies esurientem : nec vesti nudum , vbi omnium tunica , immortalitas erit : nec suo scipe peregrinum vbi omnes in patria sua viuent : nec visita aegrum , vbi est sanitas sempiterna : nec sepeli mortuum , vbi mors morietur . No man shal say in the resurrection of the dead , break thy bread vnto the hungrie , because thou shalt not find any who doth hunger : neither cloth the naked , because with immortality wee shal be all cloathed : neither enterteine the stranger , for there we shal al liue in our countries : neither visit the sick , where health is euer lasting : neither bury that dead , where death it self shal die . And I conclude this exhortation , & the whole treatise with the words of exhortation which S. Augustine vseth , to the rich of his time , which I heartily wish may bee borne in minde of the rich of this time . Diuitis purpurati fuge exemplum : pauper beatitudinem emit mendicitate , August . Tom. 16 dominic . 51 post Trinit. & diues supplitium facultate : desiderat guttam , qui negauerat micam . Diues fuit ille de quo nunc loquimur , & nunc sunt diuites de quibus loquimur . Vnius sunt nominis , caueant ne sint vnius conditionis . Inter diuitem purpuratum , & Lazarum vlcerosum , mutatae sunt vices . Diues perdidit quod habebat , pauper caepit esse quod non erat . Diues ille in saeculo apothecas plenas reliquerat , & in inferno guttam ardens petebat & impetrare non poterat . Attendite fratres , totum diutis corpus flammis gehennae consumitur , & sola lingua amplius cruciatur , ideo sine dubio in lingua maiorem sentit ardorem , quia per eam superbe loquendo , contempserat pauperem . Auoid the example of the rich man , cloathed in purple . The poore man obtained heauenly blessings by his beggery , and the rich man extreame torments in hell , with his wealthie faculty . He was rich of whom wee now speak , & there are rich men to whome we now speak : they are of one name , let them take heed they be not of one condition . The case is now altred , which was then between the purple rich man , & betweene Lazarus , who was ful of sores . The rich man lost that which he had , & the poore man began to be that which he was not . That rich man in the world had his garners full of all manner of store , and burning in hel , he desireth a drop and could not obtaine it . Giue eare to this , the rich mans whole bodie is in afire in hell , and onely his tongue is tormented aboue all : therefore without doubt he feeleth a greater fier in his tongue , because he speaking disdainfully with his tongue , did contemne God , and denied almes .

The God of mercie graunt , that we may be more mercifully minded to his Saintes which are now , or shall heereafter be in aduersitie : that we that follow this mans steps may tremble at his iudgement and leaue these steppes , if that we will not taste of his stripes . As the seruant of Abraham coulde not perceiue a more euident signe , that Rebecca was worthie to bee daughter in lawe vnto Abraham , then her francke nature , and liberall inclination , which shee shewed in drawing water to quench his thirst , and tolling him into her mothers house : so wee cannot expresse , a more manifest token , that we are children of Abraham , then by giuing drinke to the thirstie , breaking bread to the hungry , cloathing the naked , harboting the straunger , visiting the prisoner , and succoring euery one , that hath neede of our helpe : which mercifull disposition , the God of all mercie grant vnto vs , for his mercie , and his Christs sake .

FINIS