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: 1 A natural fast. because the law of Nature doth pre­scribe it: and that is but an abstinencie only [Page 2]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 actiōs. 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, 2 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 [Page 3]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, 3 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 whē they come with greater greedinesse. This is not a fast of sobrietie, but rather of incon­tinencie. The hurtfull effects whereof are [Page 4]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, 4 A constrai­ned fast. which cannot bee auoyded, because it is the yoake which God hath laid vpon vs. That is, VVhen 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 cōsumeth and destroyeth the fruits of the earth, and the labour of the husbandman. For this scarci­tie and want, for very good causes the Lord [Page 5]in his secret and vnsearchable prouidence, doth bring verie often vpon his deare ser­uants. As vpon Abrahā 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 [Page 6]flesh both morning and euening. 2. Cor. 6, 4 And as Paul did (saying) VVe 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 barrē, for the wickednes of the people that dwell therein. If we will rest cōtented, 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 [Page 7]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 [Page 8]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 vs (que) ad noctem, & caenas Lucifer videt: fre­quenter vs (que) advomit um ingurgitare se non erubescūt, & 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 [Page 9]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. cō ese lib. 10, ea 31 directing vs thus. Hoc me docuisti vt quemadmodum, me­dic amenta, sic alimenta sumpturus accedam. [Page 10]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, frō the pit of destruction: it will do much ho­nour to almighty God, profit to our selues, and acceptable seruice to our Common­wealth. 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 perfectionē 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 [Page 11]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 mandu­cāte 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 [Page 12]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, 6 A miracu­lous fast. there is a nothet super­naturall fast, which is not in our strenth [Page 13]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 [Page 14]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 [Page 15]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 actiō of Christ must be our instruction: but Christ did fast forty dayes and forty nights togither: therefore this fast must be our instructiō. We willing­ly graunt all this Argument, without any [Page 16]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 engrauē & 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. [Page 17]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 [Page 18]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 whē he fasted, did eate nothing at all. And thus much Luke witnesseth. 1 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 [Page 19]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 Nepo ti­an. 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 [Page 20]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, 2 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, 3 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 mā. 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 [Page 17]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, [Page 22]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 [Page 23]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 cōue­nient (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, 1 Godly. and the Gunne that is ouer charged will quick­ly flie a peeces, 2 Pollitike. Sim [...]rudes. and the Hawke that is full gorged will not come to the hande, so [Page 24]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 nauigatiō 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 [Page 25]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 cū 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 quamcun (que) Ecclaesiā veneritis inquit eius mo­rem sernate si pati scandalum non vultis aut [Page 26]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 say de 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. Ofthe 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. [Page 28]There is an abstinence from sinne, A double fast. and an abstmence from meate: 1 this double absti­nence, maketh a double fast. Spirituall, The one spi­rituall, which is a fast from sinne: 2 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 [Page 29]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 [Page 30]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: [Page 31]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 [Page 32]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, [Page 33]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 [Page 34]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 mēbers, as weapons of vnrighteousnes vnto sin: so we must giue our mēbers 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 [Page 35]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, it ching 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 [Page 36]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 aliquādo 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? [Page 37]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 frō 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, & animā a perditione nō liberat. Qui propte­rea ieiunat nō vt deo & or ationibus vacet, [Page 38]sed vt toto die otiosus & liber proprias exerceat voluptates: etsi vespere ad domū 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 cānot 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 [Page 39] 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 enterin. 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, [Page 41]a licito coniugio: licita est satietas, illicita eb [...] iosit as, tamen modesti homines, vt lon­ge se faciant a turpitudine ebrietatis, casti­gant se aliquantū & 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 mough: 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 [Page 42]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. [Page 43]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 [Page 44]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 [Page 45]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. [Page 46] 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 [Page 47]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 innocēt 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 hāds ofy ^e 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 [Page 48]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, whē 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 [Page 49]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 hūble. 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. [Page 50]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. Quamtū enimilli succus de trahitur ciborū tantum [Page 51]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 warue, 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 [Page 52]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 p'ea [...] sant 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 [...] [Page 53] 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 burthē, 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 burthē, is a verie great weight, too heauie already to beare: but by replenishing it, and crāming 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, [Page 54]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 exultantē 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 [Page 55]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, [Page 56]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. [Page 57]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 [Page 58]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 y ^e 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 [Page 59]sine oratione non potest animā 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 [Page 60]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 surie of the flame: but it put a new song into their mouthes, cuē 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 [Page 61] Phanuel, went not out of the temple, but serued God with fastings and praiersal 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 [Page 62]efficitur ita & anima si verbi del cibo non pascitur, arida & inutilis & ad nullum opus bonū 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 re leeue 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 [Page 63]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. [Page 65]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 VVednesday, 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 [Page 66]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 VVednesday shoulde bee giuen to fasting, namely, because Christ vppon a VVednesday 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 VVednesday, 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 [Page 67]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 [Page 68]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. VVhen 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. VVhen Dauid was reprooued of Nathan, for his sinne, and woulde intreate GOD for the life of his childe, 2. Sā 12, 16 which was conceyued in Ad­ulterie, hee fasted and went in, and layde all night vpon the earth. VVhen 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 VVhen 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. VVhen Christ began [Page 69]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 [Page 70]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 becōmeth 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. VVhen 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 [Page 71]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 [Page 72]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 y ^e 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 test amentum 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 [Page 73]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 abstinēce 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 [Page 74]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 preseribe 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 [Page 75]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 [Page 76]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 y ^e 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, whē 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 [Page 77]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 [Page 78]the Pope likewise keepe himselfe in his owne bounds, and meddle with those that are vnder his gouernment, and preseribe 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 crecting 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. [Page 79]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 [Page 80]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 [Page 81]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? [Page 82]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 etiā aues illigat. They who suppose fusting to be bur­densome & greeuous, let thē 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. [Page 83]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 [Page 84]againe his birth-right, 3. Oblectiō 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. VVee 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 [Page 85]him? Thou louest thy seruaunt, yet cor­rectest thy seruaunt, and in correcting him, thou makest him conformable vnto thee. Habet caro ex cōditione 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, Obiectiō not vn­like vnto the former, which the euill spirit [Page 86]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 [Page 87]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 no­reasons 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 [Page 81]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 y ^e 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. cōt. 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 [Page 89]this law established. If Euah had fasted as it was commāded, 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 manduc auerunt 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 [Page 90]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 drinen 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 reioy ceth 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, euē as I am of Christ Iesus. It is a shame for vs to liue in feasting, 1 Sam. 11 whē our grand captaine Ioab did giue himselfe to fasting. There is no good sou dier, but whē he seeth his captaine to bee hardie, and to giue the onset, but wil be venturous and put [Page 92]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 [Page 92]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 publicatiō 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 [Page 93]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 [Page 94]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 ex reamely 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 [Page 95]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, whē 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 VVine, perished. King Baltasar of [Page 96] 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 [Page 97]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 [Page 98]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 [Page 99]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 [Page 101]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.

The first Chapter. VVhat 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 cōpassion, and mercy, bee the gift of what nature and condition soeuer, it is naturally and properly an almes. If thou feedest the [Page 103]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 & dāgerous 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 [Page 104]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 cōmandement 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. Theother 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 whō 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, y ^t the almes [Page 105]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 [Page 106]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 [Page 107]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? VVilt 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 nō alterum reficit. Aug. in Psal. 42. Do not thou thinke y ^t fasting is sufficiēt. Fasting doth afflct thee: it helpeth not another. Ambrose accoūteth fasting without alms a meer marchādize, & trade of gaine. Amb tom. 3 S. [...]m 33. Qui sic abstinet vt nihil pau­peribus de suis epulis largiatur: videtur quaestū [Page 108]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 fase 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, [Page 109]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 y ^e 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 [Page 111]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, [Page 112]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 constitutiōs. 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 [Page 113]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 y ^t 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 whē they did beat their Oliue trees, y ^t 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 cōmitted 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 [Page 114]breake thy bread to the hungry, and that thou bring the poore that wander into thy house? If thon s [...]est the naked, that thou cloath him, and hide not thy selfe from thine owne fiesh? 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 com­mēded that shewed mercy. The lord being moued with mercy and cōpassion, 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 [Page 115]man that asked the way to heauen, Marke 10. he an­swered, that if he purposed to comethither, 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 childrē. Luke 12 The couetous earle that said he had not roumth to receiue his corn, whē as there was poore inough ready to reciue it, was iudged a fool, and had that night his soule taken frō him. To him who shal giue but a cup ōf cold wa­ter to a Prophet, in the name of a Prophet, Mat. 12 he promiseth y ^t 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 exhor­tatiō, who saith in his hart there is no god, Psal. [...]4 & who is Dauid, & who is y ^e son of Ishai? that I [Page 116]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 cōm̄eded it.

Now if we shuld further debate the mat­ter, VVhy God did cōmand 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, VVho 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, y ^t thou maiest be fully satisfied, I giue thee these reasons, wherof euery one if they might be folowed [Page 117]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 inuicē 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 stād 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 recōpence small things, with a great re­ward. Wherfore, that one should supply an others wāt, he wold not so prouide for mā ­kind, 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 cōdition 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, [Page 118]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 frō 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 cōtinue. Some are im­pouerished by long cōtinued 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 violēce 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 [Page 119]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 strāge, 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 giuē 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 [Page 120]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 [Page 121]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 legiō 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 [Page 122]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 amōgst 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, [Page 123]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 y ^e 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 [Page 124]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 whē 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 cōmeth 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 [Page 127]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 thē, 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 [Page 127]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 y ^e poore to be prouided for in this time of scarcitie. But her commandements is no­thing industriou fly & 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 [Page 128]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 cōmitted 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 [Page 129]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 incō ­ueniences, do cōmonly 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 [Page 118]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 [Page 131]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 harh 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 y ^e 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 inheritāce, thy holy temple haue [Page 132]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 [Page 133]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 cōfoun­ded: so as all those whō the law of charitie, orcōmon sense itselfe willeth vs to tender: are the persons and subiects, vnto whō our deuotions and almes must bee extended. Thus much the Philosophers of the Gētils did acknowledge, among whō their prince, and great mā Aristotle, to this purpose spea­keth famously: who being taxed and censu­red by his friends for giuing mony vnto a lewd & vnworthie mā, yet an extreme beg­ger, thus grauely answered them: I took not cōpassion 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, nō operi hominis. [Page 135]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 y ^e 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 cōmended, 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, [Page 136]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 thē giue to them y ^e 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 grāted thee: vse thy superfluities, but to the poore giue their necessaries, vse thou the [Page 137]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 y ^e poore man with thee: hee bear eth 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.

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 y ^e 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 y ^e 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 [Page 139]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 y ^e 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 [Page 140]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 y ^e 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: [Page 141]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 [Page 142]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 cō ­sorts & 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 [Page 143]corruption. We wil vex a poore man, with a hundred questiōs, 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 & protectiō 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. VVe 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. Christiās must be inwardly & outwardly glorious. Wherfore let vs bring forth the fruits of Christians: For as the tree [...] [Page 142] [...] [Page 143] [...] [Page 146]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, VVe 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 fot 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 [Page 147]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, VVho are our neigh­bour. who not onely by kindred, countrey, and dwelling are neer vnto vs: but those whom God doth ioine vnto vs vpō any occasion, 1 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 mā 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 [Page 148]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, 2 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 [Page 914]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, [Page 150]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 [Page 151]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 [Page 152]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 after­times: 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 VVinter? 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. [Page 153]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 confider, 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, [Page 155]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 [Page 156]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 compulsiō 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 [Page 158]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 [Page 159]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 [Page 710]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 y ^e 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 [Page 161]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.

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, [Page 150]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, VVe 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 [Page 163]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, & cōferred with by the way, Luke. 14. were likewise thus affected, in al humanitie and importunitie, causing him to go in to [Page 164]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 cate, 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 [Page 165]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 cōmended by S. Paul, who being but of bare & needie e­state, yet beyōd their abilities, prouided for the necessities of the poore, laying vpō the A postles, with al praiers & teares, to accept of their collections, and at their discretions, as euery one shoul haue need, to dispose thē for thē. 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 [Page 166]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 [...] [Page 197]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 y ^e abun­dant wealth, Luk. 21. which the rich mē 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 belōging to the right giuing of almes is this, that wee giue thē 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 [Page 168]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 [Page 169]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 [Page 170]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 y ^e Israelites did pray, which couered the mercy seate: Exod. 25. signifying, that as God whē he sheweth mercy, couereth him­selfe that he might not be seene, so that we [Page 171]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, VVhether 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 [Page 172]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: VVith 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 [Page 173]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: [Page 174] 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 mōt 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 [Page 175]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 mē, 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 [Page 176]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 cōmanded?

Obiect. 1 Some there are who plead in formapaupe­rum, and alleadge their pouertie, Their po­uertie. whē 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 [Page 177]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 [Page 178]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 the euish affections, and their most subtil licentiousnesse, frō whence arise these, and such like expostulatorie dis­cōtentments. Why should my pains main­taine their ease? my industrie, their securi­tie? my thrift, their waste? my charitie, their vnthankfulnesse? my wisdome their folly? [Page 176]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 y ^e 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 [Page 180]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 [Page 181]intreate his sonne, saying vnto him: Sonne, thy sinnes be forgiuen thee: Is it possible to deuise a more amiable speech, thē 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 [...] [Page 183]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, [Page 184]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 vpō 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 [Page 185]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 te 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 [Page 182]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 thēselues with the painted shew of holines, that they might seeme for their childrē 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 y ^e thou kee­pest it for his brethren. But if he had liued, he would neuer haue diuided it amongst his [Page 178]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 thon 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? [Page 186]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 [Page 187]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 giuē by some, that to the heire eyther good or bad, there [Page 188]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 [Page 189]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 [Page 190]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 commōly vrged, and made answere to them. There are no doubt diuerse others beside, but the subtill minde [Page 191]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 redoune deth 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 whē thou hast done whatsoeuer thou cāst thou marst say with the poet, vitaui deni (que) 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 [Page 192]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 y ^e darknes, and thy darknesse shal be as the noon-day, and the lord shal guide thee cōtinually, and satiffie thy soule in drought, & make fat thy boanes, & thou shalt be like a watred gardē, and like a spring of waters, whose waters faile not. The prophet Dauid speaketh of manifold blessings y ^t shal be heaped vpō the merciful mā that is liberal to the pore. Psal. 41 Bles­sed (saith he) is he y ^t 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 vpō earth, and shal not deliuer him into y ^e hands of his enemies: the lord shal cōfort him whē he lieth sicke vpō 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) [Page 193]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 exāple, 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 rē ­der an account of those outrages and extre­mities, which they haue shewed to y ^e pore, selling them for shooes (as the heauenly prophet saith) and eating thē 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 wāting, 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 [Page 192] [...] [Page 193] [...] [Page 192]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 a boundance, 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 het destitute, but mightily blessed her vittailes with increase, and in the time of scarcetie gi­uing her inough. The Lord most graciously [Page 195]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 [Page 196]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 [Page 197]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 coūtrey, 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 foū ­dation, 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, whē he was willed to sell his goods and to giue them to the poore, was touched to the quicke, & strokē to the heart, and went away sadde, and as a [Page 198]mā 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 thē, 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 thē with our vttermost helpe. We can­not by any better argument approue our selues the children of God, VVee 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 representatiō 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 [Page 200]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. [Page 201]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 y ^e 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. Euē 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 [Page 202]also his nature and propertie. VVe 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 [Page 203]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, & wēt after him. And as vp­right Ioseph the mirror of obediēce, hauing receiued by a vision in the night, Math. 2. a commā ­dement 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 [Page 205]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 cū esset diues: ab deus, initio nullum pauperem dispicere voluit, non enim elegit eloquen­tes [Page 206]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, [Page 206]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 y ^e 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 [Page 207]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 hāds, 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 [Page 208]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 euā. 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 mort alibus: 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 nō 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 y ^e beg? of whom they do beg? and what they do beg? who do beg? men of whō they do beg? of men. Who do beg? Such as are mortal. Of whō do they beg? of such as are mortall. Who do beg? weake. Of whō do they beg? of thē that are weake. Who do beg? the miserable. Of whō do they beg? of y ^e miserable. Lay aside their goods & worldly weith, they are y ^e same that [Page 209]beg, that they are of whō 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 raimēt. 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 y ^e 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 aurū, & non laudas mercatorē 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 thē, thou increasest thy righteousnesse He hath diuided & giuen to the poore, his [Page 210]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 commiseratiō 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 [Page 211]them redeeme the time which they haue lost, and now in this acceptable time for thē 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 panē, quia nou inuenies esurientem: nec vesti nudum, vbi omnium tunica, immortalitas erit: nec suo scipe peregrinū vbi omnes in patria sua viuent: nec visita aegrum, vbi est sanitas sempiterna: nec sepeli mortuum, vbi mors morietur. No mā 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 coū ­trie: neither visit the sick, where health is e­uer lasting: neither bury y ^t 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, [Page 212]& 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 thē take heed they be not of one conditiō. 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 [Page 213]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.