THE COGNIZANCE OF A TRUE CHRISTIAN, or the outward marks whereby he may be the better known:  
Consisting especially in these two duties: Fasting and giving of Alms: very needful for these difficult times.  
Divided into two several Treatises.  
Published by Samuel Gardiner, bachelor of Divinity:  james 1.27. 
Pure religion and undefiled before God, even the father is this, to visit the fatherless and widows in their adversity, and to keep himself unspotted of the world.  Aug. in Psal. 43. 
Will't thou have thy prayers fly up unto God, give it two wings, Fasting and Alms.  
LONDON Printed by Thomas Creed, and are to be sold by Nicholas Ling. 1597.   

To the most Reverend Fathers, and right worthy Prelates: john, by God's providence, Lord Archbishop of Canterbury, Primate of all England, and Metrapolitan: William, Lord Bishop of Norwich, his very good Lord and Master: Samuel Gardiner wisheth long life, continual honour, and everlasting happiness.  
WHereas there were late orders given us in charge by public authority, seriously commanding the strict observation of these two religious and Christian duties, Fasting, and giving of Alms, very fit for all times, but most necessary for these difficult seasons and late years of scarcity: I judge it not amiss in some large discourse to dilate upon them, and that they might more zealously be performed, to urge by all the plausible arguments that I could, the necessity of them. For there be too many defective in these points, who walking after their own ungodly lusts, do nothing else but sweat over their trenchers, in all Epicurism, without consideration of the affliction of joseph, wallowing themselves, like the sensual and carnal jovinianistes whom Augustine reproveth, 
Aug. de haeresibus ●nd Quod vult deum. Ambr. Tom. 3 Serm. 37 1 Cor. 15  who utterly did reject and condemn all Fasting: and not unlike Sarmotian, and Barbatian gluttonous lubbers, whom Ambrose remembreth: & finally like the beasts whom Paul fought withal in the manner of men at Ephesus, who said among themselves: Let us eat and drink, for to morrow we shall die. The school of these is great, & the mischief which they do, is unsufferable. This kind of people most pestilently troubled the Church in the Apostles time. Paul could not refrain weeping, when he mentioned these unto the Church of Philippos: whose God was their belly, 
philip. 2 jud. 8.  who were carnally minded. Holy Jude was also much infested with this crew, Who despised government, & did speak evil of those who were in authority, fleshly, and not having the spirit. This our happy Commonwealth is not a little troubled with refractory rabblements of profane gospelers, who live loosely & lewdly, turning fasting into feasting, & charity into cruelty. They are so far from fasting, & feeding of the poor, as they do nothing else but surfeit themselves, and fleece the poor. They ravish them (as David saith) when they get them in their nets. 
Basil.  The reverend father Basil speaketh of such ungodly fellows who abounded in his time, who for all their supercilious looks & grave gestures, and counterfeit & constrained holiness, were so wretchedly minded, as they would not contribute the least piece of money towards the relief of the poor, or any godly use: they would first torment a beggar with a hundretd questions, before they would sustain him with the smallest devotion. But these times (I am persuaded) do exceed all the times that have gone before us, and do seem to have come now to their extremity. There cannot be a more effectual sign of a consuming and dying body, than the coldness of the body, and therefore it was said of David, 
1. Reg. 1.  that when he was ready to die, that they covered him with clothes, but no heat came unto him: it is a token of a dead soul, when as it is cold in duties of devotion, and cannot be warmed by the pitiful and pathetical out cries of the poor. When the sick man with greediness layeth hold upon his bed, and violently would draw the coverlets, sheets, and whatsoever he can clasp, unto himself, we say that man will die. The world now with all the Art they can, seek to draw into their possessions the revenues of the bishoprics, and the zealous contributions of our godly ancestors unto the Church, it is to be concluded therefore, 
Mar. 12 Matt. 25 Matt. 7●  the the world shall shortly die. We were never greater professors, and less practisers. The fig tree had leaves, but no fruit: the foolish Virgins had oil, but no lamps: we go in sheeps clothing, but inwardly are ravenous wolves. When as jehu King of Israel went to kill the sons of Achab, and destroy Baal's priests: he met a soldier by the way, and said to him: Is thy heart right towards me, Who answered, yea: 
2. Reg. 10  jehu replied, then give me thy hand: So Christ the true King of Israel, who came into this world to destroy Idolatry, asketh of us that make ourselves professors of his name the same question, whether our hearts be right towards him: if we say, yea: he asketh our hands that are the instruments of good works. In the old law, God commanded that the skin of every beast which should be for a sacrifice, should be drawn off. The skin is the outward covering: so our outward covering and dissimulation must be pulled off, & we must express our religion in our deeds. But it is far otherwise: for how little fasting, and how great feasting, and that upon days and nights inhibited by godly authority, is now to be seen? Whereas there should be no beggars in Israel: by our unsatiable and extreme covetousness, beggars do increase and swarm in every place. It appeareth that we bear but little love unto her Majesty, by whom we live, who thus unconscionably do prefer our own ungodly lusts before her godly laws, thinking that lawful which is lustful unto us, shifting off these her godly lanwes to glut our affections, like the gross & beastly Atheists, and Epicures, whom Ambrose thus describeth. Multi sunt quibus cum jeiunium indicitur de intemperie se tempor is semper excusant. Dicunt enim aestivis mensibus: Dies long a est, & fortior sol est, & torrentior sitim ferre non possumus: poculis nos refrigerare debemus, hyemis tempore algorem tolerare nequimus escis calefieri nos oportet. It a hominis quorum animus semper est in prandio, prandendi sibi causas inquirunt: & dum se a ieiuntis excusant tempora Creatoris accusant. There are many (saith Ambrose) who when as they are commanded to fast, do excuse themselves by the wickedness of the time. For they say, in Summer season the day is too long, the Sun is hotter: we are nor able to endure thirst, let us cool ourselves with cups. In Winter they reply, we cannot abide the chillness of the weather, we must warm ourselves with meat. Thus these men whose minds are wholly set upon their meat, do always make occasion to dine, and whiles they do excuse themselves from fasting, they lewdly do accuse the times of their Creator. If these men will suffer themselves to be reform, and not remain incorrigible, I doubt not but if they will peruse these treatises, but they will be persuaded to fulfil these duties. Wherein I have endeavoured by pregnant proofs of Scriptures, authorities of Fathers, and many perswasorie and effectual similitudes gathered from the Fathers, to enforce the same. And these I am bold to dedicate to your Grace, and to you Honourable and my good Lord of Norwich, for very good causes, both public and private.  
1 First, I take myself as a poor Minister of the Church, to owe a Canonical duty to your Grace, as to one to whom the government of our Church, under the sacred Majesty of our blessed Queen, is principally committed, and to you (reverend father) being our prudent, godly, and vigilant Diocesan.  
2 Secondly, both your loves to my deceased father, might have encouraged me, if there were nothing else.  
3 But principally I presume herein to give you this book, because your Grace's godly sanctions, and your (my Lord) industrious publication of these sanctions to us your Clergy, through the confines of your liberty, are the subject matter, and occasion of my Book.  
3 Also the love your Grace, and your honour, do bear to all godly endeavours, and the countenance that you give unto painful ministers, hath ministered unto me no small cheerfulness in this matter.  
5 Last of all, in that I have devoted myself in all solemn obsequies, unto your good Lordship, and it hath pleased your honour, aswell to ascribe me in the number of your Chaplains, as to encourage me in my labour, and studies, as my bounden duty willeth me, I consecrate unto your Lordships, the fruits of these my labours. GOD, even the most mighty God, every your zealous hearts with the abundant graces of his spirit, and make your names famous unto the ends of the world: give you long life, with all worldly prosperity, that by both your god lie wisdoms, we may still be led as sheep, as by the hands of Moses and Aaron. London the 8. of October, in the year of our salvation. 1597.  
Your Graces and Lordships, in all obsequy to be commanded. Samuel Gardiner.   

To the Reader.  
GOdly Reader, if ever these two Christian and Religious duties of Fasting and Alms have been judged needful, it is now high time ●ey should be well thought upon, and di●gently put in practice. For through the ●nkindnesse of former years (the just punishment of our sins) and more through the insufficed wretchedness of cruel men, commorants, maultwormes, badgers, and ●egraters, and of the like title (the rods of God's fury, and the very imps and limbs of the devil) the poor have been brought vn●o all extremity, and are now almost constrained to eat the flesh of their own arms. The Lord in mercy hath now visited us, and hath done his part, and hath turned our former scarcity into present plenty: the earth hath brought forth her increase, and God even our own God hath given us his blessing. But we regard not to visit the poor, & to do our duty: but albeit we find him a gracious father, we remain still graceless children. For the plenty which God hath sent to refresh the poor, is without cause kept in, and not acknowledged, to the undoing of the poor. But take we heed that we tempt not God, and presumptuously provoke the holy one of Israel unto anger, in extenuating and abazing his rich mercies and making him a niggard, when as he hath opened the windows of heaven, & given us plenteously of his blessings to drink as out of a river. If for his bountifulness, weeshall reward him with unthankfulness, and our eyes shall be evil because h● is good: he hath very sharp arrows to draw out of his quiver, & instruments of death 〈◊〉 grind our hairy scalps. For doubtlesseth poor shall not always be forgotten, the patiented abiding of the meek shall not perish for ever. Let us therefore hear their cri● and sustain them with relief. This we sh● be very able to perform, and thereby prevent a future danger, if we shall give out our riotous feasting, and devote ourselves sometimes to a religious fasting. If this seemeth too grievous and over burdensome to us: content we ourselves with a moderate diet, and let our superfluities be bestowed to secure their necessities. As God hath liberally lent to us, so let us largely lend to him again. By giving to the poor thou dost lend to him, and he promiseth to set it upon his own accounts, in theresurrection of the righteous. Consider we the difficult estate of these times, the huge heaps of poor people, their extreme misery. I have used all diligence as God hath guided me with his holy spirit, to stir you up to these religious duties, urging and pressing these two propositions, with as effectual and plausible persuasions as I could. I hope I have not languished in any part of my work, but in every place without any impertinent and idle digressions to make the paper swell, have by solid arguments, illustrated and confirmed such needful circumstances as belong to my assertions. I hearty desire thee not superficially and slenderly to consider it, but deliberately to revolve it in thy mind. And albeit there be others who have written of this argument more sufficiently than I, yet seeing I cannot bring gold and silver with others, I see no reason but that I may bring such as I have, even goat's hair, and badgers skins, unto the Lord's Tabernacle. The widows mite was as pleasing unto God, as the plentiful and sumptuous contributions of the rich. Though I have but one talon, I cannot in duty bind it up in anapkin, or bury it in the earth. The honour of Christ jesus whose unworthy servant I am, my duty to my dear sovereign, whose loyal subject I am, the love of my country whose unfeigned friend I am, hath animated me to this labour, which I commend to God, and to thy indifferent judgement. Far well London, this eight of October, 1597.  
Thine in the Lord, Samuel Gardiner.   

The cognizance of a true Christian, or the outward marks whereby he may be known.  

The first Chapter. Of diverse kinds of fasts.  
BEcause there are so many sundry kinds of fast, and few there be who fast in that order as they ought: it is very needful, that first we should distinguish it, before we do define it, that we deceive not ourselves in a zeal without knowledge, 
2. Tim 3 5.  Having a show of godliness, but indeed do deny the power of it.  
There is a fast which may be called Natural: 
A natural fast.  because the law of Nature doth prescribe it: and that is but an abstinency only for the time, or a spare diet, which is only used as a preservative of our health, that both body & mind might be more pliable unto their proper functions, forasmuch as by a large and plentiful repast, the mind waxeth dull, and the body disable unto his outward actions. But for your further knowledge, & direction in this point, I send you to the school of Philosophers to be taught: whose precepts of Temperance, Sobriety, and Abstmence, must be your instructions. Socrates, Diogenes, and Crates the Theban, in the strict observation of these rules, do exceed us Christians. And I leave you to Physicians, 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 fitly doth agree with the states of your bodies. It is not the fast that I mind to meddle with.  
There is a fast which may be said to be civil, 
A civil fast.  because it is employed about civil actions: in which we are so earnest and devout, as we will not eat or drink before we have accomplished them. Such a fast was Saules, 
1. Sam. 14.24  when he was in chase pursuing of the Philistines, he gave commandment throughout his host, that none should be so hardy, as to eat or drink, until he had avenged himself of his enemies. And this was the fast of certain jews, which were confederate against Paul, who vowed with themselves, that they would not eat, 
Acts 13.12  or drink, until they had killed Paul.  
another kind of fast which is too rife, and common with many: 
A riotous fast.  is that which is used as a preparative to a feast. As when they keep their stomachs for a sumptuous supper, that they might feed more notouslie. This is an incontinent continency. A fast of not fasting, as Lucus is called, a non lucendo: Parcae, à non parcendo: and Mons, à non movendo, Augustine calleth this, a superfluity rather than a fast. Thus dilating of it, 
Aug. in Psa. 43  Non laudatur in illo seiunium, qui adluxuries same coenam servat ventrem suum. Inuitantur enim aliquando homines ad coenam magnam, & cum ad eam velint avidi venire, tetunant hoc jeiunium non continentiae sed potius luxuriae deputandum est. We do not commend this fast in that man, who reserveth his stomach for a large supper. For many being bidden unto great feasts, do fast before, to eat when they come with greater greediness. This is not a fast of sobriety, but rather of incontinency. The hurtful effects whereof are touched by the same father, excellently, in these words. 
Aug. ser. 56 de tempore  Nihil prodest toto die, longum duxisse jeiunium: si posteaciborum suavitate, vel nimietate, anima obruatur: Illico enim mens repleta torpescit, & irrigata corporis nostri terra, spmas libidinum germinabit. It availeth nothing (saith he) to have fasted all the long day, if afterwards the mind be overladen, either with daintiness or fullness of meat. For the mind being surcharged, it waxeth blunt and heavy, and the earthly furrows of our body being watered, it bringeth forth the briars and thorns of unsatiable lust. This fast is too usual. And a common trick, this is, amongst carnal Gospelers, and fleshly Epicures in these sinful days.  
Let our fourth kind of fast be that which is constrained, 
A constrained fast.  which cannot be avoided, because it is the yoke which God hath laid upon us. That is, When the Bridegroom is taken from us. 
Math. 9, 15  As when we fast for mere poverty, having nothing to eat: when the Lord doth punish a land with famine, or bringeth in the enemy, who consumeth and destroyeth the fruits of the earth, and the labour of the husbandman. For this scarcity and want, for very good causes the Lord in his secret and unsearchable providence, doth bring very often upon his dear servants. As upon Abraham who for the famine that was in his land was constrained for his necessary succour & relief to fly into Egypt. 
Gen. 10, 10  And to Isaak after him, who for the same cause went unto Gerar, unto Abimelech, 
Gen. 26, 1  king of the Philistines: and to the old Israelites journeying through the desert, 
Num. 27, 8 2. Kin. 17, 25  & waste wilderness: and upon Elias the Thesbite, in that time of horrible dearth which was in Samaria: and upon his own disciples, 
Mat. 12, 1  when as traveling too and fro to preach the Gospel, they were constrained to slake their hunger, to pluck the ears of corn upon the Sabbath day. And upon Paul, 
2. Cot. 11, 27  of which he boasteth in his second letter which he writeth unto the Corinthians: And upon diverse poor people in this land, at this time, who for extreme beggary are enforced to fast, until they be brought unto death's door. This fast because it is of necessity, and cannot be shunned, we must not fret ourselves, and murmur against God, but we must endure it with all patience, and long suffering: as Eliah did, remaining by the river Cherith over jordan, 
1. Kin. 17, 5  until the Ravens brought him bread and flesh both morning and evening. 
2. Cor. 6, 4  And as Paul did (saying) We approve ourselves 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 heavy upon us, and he hath brought leanness and scarcity upon our souls, by taking away the staff of bread, & making our fruitful land barren, for the wickedness of the people that dwell therein. If we will rest contented, with his providence, and stay his leisure, he will bless our victuals with increase, and satisfy the poor with bread; he will crown our patience with plenteousness to come, that our garners shall be full, and plenty of all manner of store: our sheep shall bring forth thousands, and ten thousands in our streets: for his arms (as the Prophet saith) are not so short, but he can save, and his ears are not so stopped, but he will hear us: nay he hath already heard us, and the earth hath given her increase, and God even our own God, hath given us his blessing. For we say not now as Christ said: Lift up your eyes, and look on the regions, for they are white unto harvest, 
john 4, 35  but lift up your eyes, & look into the Barns how miraculously they are stored with a strange increase.   

CHAP. II. Of the late fast commanded by public authority.  
THere is another kind of fast not much disagreeing with that which was the first, 
By a moderate diet.  but that it is not used for the same end: which ought to be more usual with Christians than it is, and that is an orderly and moderate carriage of ourselves, in the course of our diet, that thereby we may the better relieve and help the poor: and this requireth, that we refrain ourselves from all gluttony and excess, which is often the cause of the former famine, into which very many are often driven, by their excessive misgovernment. This we shall perform, if we shall not give out selves to often and much feeding. Herein we do abuse our Christian liberty too much, that having no respect of these difficult times, we give ourselves to all riot and excess. And in the mean time, suffer the poor people, God's dear Saints, to continue in scarcity, while that which would relieve them, is wastefully concocted, and wanton consumed upon our insatiable lusts. We make no end of feasting and banqueting, as if we were fruges consumere nati: 
Cicero.  borne to no other end then to consume the good creatures of the earth. I may cry out of our times as the Orator did of his, 
August. de Tempore, Serm. 131.  and say, O tempora, O mores, O times, O manners. And as Augustine did of his: Prandia ducuntur usque ad noctem, & caenas Lucifer videt: frequenter usque advomit 'em ingurgitare se non erubescunt, & admensuras sine mensura bibunt: multi inveniuntur qui cbriosoes, & luxuriosos amplius quam oportet cogunt bibere. Our dinners are lengthened out until night, and our suppers continue until the day star arise. They are not ashamed to eat till they vomit, and they drink by measures, without measure. There are many constrain those which have taken too much before, still to take more than they are able to bear. The multiplicity of dishes, and variety of dainties, that were often to be seen at one time, upon mean men's tables, these last dear years, was intolerable to behold, Juvenal the Satirical and profane Poet, arguing the Romans of their excessive diet, 
Inuenalis Sat. 1.  censureth them thus. Quis fercula septem secreto caenavit aws? Who of the ancient Romans had ever seven mess of meat at one feast? But if Juvenal might be suffered to come out of hell, to take a view and sight of our feastings, he should find very many very forward Christians in outward profession, hugely to exceed in this carnal condition, not only the Romans, but Sardanapalus, and Philoxenus the Epicure, ad the whole confused rout of Atheists and Epicures, in the ages before us. But it shall not need that he come out of hell, to reprove our misgovernment: if we take not better order, we shall go to hell to him, if our belly be our God, damnation is our end: for the mouth of the Lord hath spoke it. 
Phil. 3, 19  But of this matter hereafter, I shall have more fit occasion to entreat. For the more orderly carriage of ourselves, in our repast and diet, which as it may be used, cometh very near to the nature of a true fast (although we grant a difference between Temperance and fasting, and do not confound them, as our adversaries would suggest and object against us) it is behoveful that we take the counsel of Saint Augustine in this case, 
Aug. con ease lib. 10, ea 31  directing us thus. Hoc me docuisti ut quemadmodum, medicamenta, sic alimenta sumpturus accedam. That we receive our meat, as we would receive physic. A purgation is not taken for pleasure of the body, but for necessity sake: so must we eat not for pleasure, but for necessity sake. 
Rom. 13.14  And take no thought for the flesh to fulfil the lust of it. This is that fast which our gracious Queen (in a tender compassion which she hath of her poor distressed people, pinched and oppressed, and almost consumed with this long continued dearth) to us her loyal and dutiful subjects, hath commended and commanded exactly to be kept. Which if it may be as diligently performed, as it is providently enjoined, it will rescue infinite of her poor people, from the pit of destruction: it will do much honour to almighty God, profit to ourselves, and acceptable service 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 perfectionem jeiunii tacendum non est, ut qui abstinemus & minime prandemus, hoc tempore prandia nostra pauperibus crogemus. Qui sic abstinet ut nihil pauperibus de suis epulis largiatur, videtur quaestum sibi, suum fecisse jeiunium, & negotiationem parcendo, atque ideo bonum est jeiunium cum ca leemosyna. That is, it is necessary that our fast be a perfect fast, that we who at any time do abstain from any meal, do bestow that meal upon the relief of the poor: for he that otherwise fasteth, and giveth not that which is saved thereby to the help of the poor, he seemeth to make a gainful trade and occupation of his fasting: and therefore fasting is good with giving of alms. Unto this agreeth the speech of Augustine: Ita ieiunae ut paupere manducante prandisse te gaudeas. 
Aug. in Psal. 42  So fast as thou mayst be glad that thou hast dined, in causing the poor to dine. It is truly said of him in the same place: Quam multos pauperes saginare potest, intermissum hody prandium nostrum. 
Aug. ibid.  How many poor people may be fed by one dinner that is forborn this day? This our royal? Queen in her wisdom seethe well, and therefore that we should make this use of it, let us be conformable to her godly orders, in this case provided: not for sordid gain sake, to increase our wealth, but for conscience sake, our obedience herein being nothing profitable unto her, but available unto us, as making for our benefit very much every way, but among others, for our common tranquillity and quietness, which might otherwise by the intolerable vexation of famine which must come upon many, which is called Malesuada, a very bad counsellor in all kind of actions, be unhappily disturbed, especially being so seriously exhorted unto this fast, in many places of the holy scriptures, as by Christ, 
Luke 21, 14  when he saith: Take heed unto yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness, As by Peter when he saith: 
1: Pet: 5, 8  Be sober and watchful, for your adnersarie the devil as a roaring Lion walketh about seeking whom he may devour. As by Paul his own example who did beat down his body, & bring it into subjection, lest by any means after he had, preached unto others, he himself should be reproved.   

CHAP III. Of the miraculous fast, of Moses, Elias, and Christ: how disproportionable this heir fast is unto the papistical fast of Lent, which is drawn from thence.  
BEsides the other particular kinds of fast specified before, 
A miraculous fast.  there is a nothet supernatural fast, which is not in our strength and power to perform, which is strange, and miraculous, yet by God's grace, granted peculiarly to some few, as to Moses, Elias, and to our Saviour Christ, thereby the better to confirm that doctrine, which was taught by them, and to get them applause and authority among men. And this fast was a general abstinency, and forbearing of all nourishment, for forty days and forty nights together, without intermission. 
Exod 24, 28 1, Kin: 19, 8. Math: 4.2  Thus Moses the Lawgiver fasted upon mount Sinas, and Elias the Propet upon the mount of God Horeb, and Christ the son of God who came to fulfil the law & the Prophets, thus fasted in the wilderness. This fast is miserably abused by the Papists, whilst they would in an Apish imitation hereof, make their superstitious and conceited fast of Lent to allude thereunto. And impose upon the Church the necessity of this practice under pain of damnation. And thus being strong by a fleshly arm, they constrain simple souls, laden with sin, unto the obedience of their lusts. The arguments they bring in for the maintenance of their cause, are frivolous and absurd. Velut aegri somnia vana: hangging together like a sick man's dream. One of their school reasoneth in this sort. The tenth part of the year as a kind of Tithe is due unto God; but the time of Lent is the tenth part of the year; therefore by consecrating it unto fasting, we must give it unto 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 under the law, but under grace. 
Gal. 4, 9  How can we (as the Apostle saith) seeing we know God, yea, rather are known of God, turns again unto impotent and beggarly rudiments: whereunto as from the beginning we will be in bondage again, observing days and months, and times, and years. Thus ye see, if we should grant them the Mayor of this Argument, that the tenth part of the year is proper unto God, more than the other parts of the year beside, by the ceremonies of the law, how they should gain nothing by it: but we deny that this part is more due unto him, than the other parts are, and all the brood of Papists, shall first be bursten, before by any suffrage, or authority of Scripture, they shall be able to prove it. For if it were, why did not then the jews who were Gods chosen people, unto whom were committed the Oracles of God, 
Rom. 3, 2  perform this fast, and pay this tenth unto the Lord? Is there a greater virtue in the forty days before Easter, then in other days, that we must upon necessity be restrained unto that time? Ought not every time to be as penitential, and to be employed upon the service of God? Must not he that is Alpha and Omega, the beginning and the ending, have the beginning and ending of all times, and of our whole life? Doth not Zacharie teach us, that this is the condition of our redemption, That we being delivered out of the hands of our enemies, 
Luke 2  should serve him without fear, in holiness and righteousness, before him all the days of our life? By this set time of Lent, there is a way laid open to all looseness, & liberty: for after the date of it is expired, in ● which they lived straightly, they think themselves free all the year after to live as they list. An other of their Arguments which is as idles as the former (and yet it is the best and substantialest which they have) is thus form & disposed. Every action of Christ must be our instruction: but Christ did fast forty days and forty nights together: therefore this fast must be our instruction. We willingly grant all this Argument, without any detriment or hurt to our cause, for all the acts of Christ do fitly serve to direct us in the faith and order of our life, and are perfect school masters to bring us up in knowledge. But it followeth not hereupon, as they would or should infer, if they would conclude any thing that make for their purpose, that every of his actions, and so consequently this should be our imitation. If they would dispute thus. Every action of Christ must be our imitation, and upon this conclude, that in this miraculous fast of Christ we must also imitate him, we would deny the proposition, and distinguish of Christ's actions. For as they are sundry, and of diverse natures, so were they likewise done for diverse and sundry ends. Some there were that were done for our example, 
Christ his motall actions.  and those must we imitate. Of this kind are all his actions, which are called moral, appertaining unto manners, which must be the rule and line of our life, and the engraven & lively pattern of a Christian conversation, as his obedience unto his father in all things, 
Phil. 2, 8  unto the death, the death of the cross. His innocency, which was so absolute & entire. As he did no wickedness, 
Esay 53, 9  neither was there any guile found in his mouth. His humility was such, 
Psal. 110, 7 Phil. 12, 7●  As be drunk of the brook in the way. And made himself of no reputation, and took on him the form of a servant, 
john 13: 5.  and was made like unto men. Stooping also unto his disciples, and washing their feet, his love and charity was such, 
Rom. 5: 10.  that he died for his cruel enemies. All these and such like his moral actions, must be our examples, according to this precept which he himself giveth us saying. Learn of me that I am meek and lowly in heart. 
Mat. 11, 29  And to that which elsewhere he prescribeth, I have given you an example, that ye should do even as I have done to you: 
john 13: 15  unto which charge agreeth this heavenly Canon of Saint Paul: 
1. Cor. 11: 1,  Be ye followers of me, even as I am of Christ. But there are other his actions which are peculiar unto himself alone, 
Christ his peculiar actions.  and not fit for any other beside, as simply belonging to the mystery of our redemption, and work of our salvation: as his conception by the Spirit: his nativity by the virgin: his bitter death upon the cross for our sins: his triumphant resurrection for our justification: his Glorious ascension up into heaven, to prepare us a place, and to make intercession for us. There is no man that hath so little wit, as to think that these his actions must be our imitation. Last of all, there is another degree of his actions, which are his miracles, 
Christ his miraculous actions.  which go beyond our reach and power to imitate, as his healing the sick, in giving fight unto the blind, his making the Lame to skip like a Hart, his raising the dead unto life again, his walking upon the Sea, his authority our Winds, unclean Spirits: his fast in the Wilderness for forty days. And we may as well bring the former to pass, as effect this in due form and order after Christ his example. Those therefore that refer their supposed fasting unto the fast of Christ, do intolerably pervert his holy action, and dally too much with a matter of such moment. For what discrepancy and contrariety is between them, 
The disagreemen between Christ's fast and the fast of Lent.  may appear by these circumstances. First, Christ when he fasted, did eat nothing at all. And thus much Luke witnesseth. But the papistical Lent fast, is but a restraint from certain kinds of meat, as Eggs, 
Luke 4.2.  flesh, and alwhit emeates, made of milk, cramming themselves with all delightful fish, drinking all strong Wines out of capable bowls, and tempering and seasoning their platters and their cups with the enticing spices and confections of the apothecary, very main enforcements unto all lascivious lust. And this is their fast, like unto the fast of the gluttonous priests in Saint Iheroms time, which he remembreth in a letter unto Nepotian. 
Hiero n. ad Nepotian.  Quid prodest olco non vesci & molestias quasdam difficultatesque ciborum quarere caricas, piper, nuces, palmarumque fructus, similam, mel, pistacia? tota hortorum cultura vexatur ut cibario non vescamur pane, & dum delitias sectamur, à regno caelorum retrahimur. To what use is it not to eat oil, and to hunt after meat which is not to be gotten without labour and difficulty, as figs, pepper, nuts, dates, cimnalles, honey, and pistack nuts, which are to be sold by the apothecary? every orchard and garden is raked and searched, that they might not eat household and ordinary bread: and thus while we please our dainty tooth, and follow our appetites, we are withdrawn from the kingdom of heaven. Is not this the wont guise of the popish fast? of the lecherous Locusts & unsatiable belly paunches, of the Roman synagogue? who disquiet all ponds, rivers, & seas, to glut their gorges: who under an hypocritical and deceitful profession, which they do make of fasting, Curios simulant & bacchanalia viwnt? While they therefore live thus, how come they near in any right imitation, this example of Christ's fast.  
Secondly, they do palpably and grossly err, in repeating yearly their solemn fast of Lent, contrary to the precedent and example of Christ, who fasted but one year.  
Thirdly, in abridging us of our Christian liberty, putting a difference between meats, for holiness sake, and forbidding some meats, as unclean or unlawful, which is the doctrine of devils, 
1: Tim: 4. & 4:  For every Creature of God is good, and nothing is to be refused, so it be received with thanksgiving. For that which entereth in at the mouth defileth not the man. 
Mat. 15: 18:  And it is not meat that maketh us acceptable unto god, for neither if we eat, have we the mere: neither if we eat not, 
1: Cor: 1: 8, Col: 2: 16.  have we the less. Let no man therefore condemn us, in meat or drink. 
Spiridion Bishop of Cyprus.  It is a famous and memorable example that we read of Spiridion, Bishop of Cyprus, when as he did set flesh in the time of Lent, before a stranger that came into his house, and he refused to taste of it because it was lent, giving this reason, because he was a Christian: gravely and wisely replied in this sort: therefore thou shouldest eat of it, because thou art a Christian, for all things are clean to those that are clean.  
Last of all, this is no less an error than the former, that they limit and tie this their solemn fast unto a certain time, contrary to the use and custom of the Church: there being as we read, a great difference between divers Churches, about the constitution of the time, 
Hist. tripartit. lib. 9 cap, 38:  whilst the Romans would have but three weeks before Easter, the Church of Alexandria six, others seven, for their fast of Lent. The scriptures moreover not commanding an appointed time, but enjoining our public fast to be used for public causes, which they have expressed. Of which more shall be spoken GOD willing afterward. By these and many other the like circumstances, which might easily be gathered out of the confused Chaos, and rabble of their ceremonies appertaining to their fastings, it is manifest enough, that howsoever the observation of the time of Lent crept first into the Church, It hath no fit allusion and relation unto Christ's fast, but it came in merely by a preposterous and perverse imitation of Christ: we 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 have it, or as if it were of necessity to be imposed, as Ambros affirmeth. But we judge it simply considered in his nature, to be free for all christians, and that it bindeth not the conscience to commit it, or omit it.   

CHAP. FOUR Of the lawful and necessary use of Lent: and of other set and appointed days of fast, ordained and kept by the Church of England.  
But least either the superstitious Papists, or newe fangled Annabaptists, should from hence be animated, and take occasion licentiously and presumptuously to censure our Church, for retaining still this time, while (not understanding the end for which we keep it) they might either think that we might better break it, or else with the Orator, judge it a strange course,  aequum fit in Naevio quod iniquum est in Quinctio. 
Cic. orat. pro Q●nic●.  That it should be commended in the Protestants, which is condemned in the Papists. It is most convenient (that we should not be mistaken & misconstrued in the premises) immediately to insert the causes & use of this time of Lent, as of all other times which her highness laws hath decreed to be observed. We would be therefore thus understood, that we do not simply gainsay this time. But this is that we only sland upon, 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 should 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 especial ends. The first godly. The second politic. 
Two ends for which we keep the Lent and other days of fast  The godly end is this, that our bodies being not aggravated or surcharged as at other times, our minds may be apt to contemplation, and holy meditation. For as the ship that is overburdened will soon sink, 
Godly.  and the Gun that is over charged will quickly fly a pieces, 
politic. Sim●rudes.  and the Hawk that is full gorged will not come to the hand, so when we are overdieted, we do easily sink, our minds are crazed, and we list not to come to our masters hand, who all the day long, stretcheth out his hand to us a wicked and gainsaying people. There is further, this religious and godly end and effect of these fastings. The charitable and necessary relief of the poor, whom God hath so peremptorily commended to our care. It were impossible that the poor should so want, if we had not too much. It is very meet therefore that we should take the less, that they might have the more. Moreover, this sanction hath politic respects, convenient, and behoveful to the Commonwealth. For the increase of cattle thereby is maintained. The brood of the land, thereby being preserved, for the which the Lenten-time most seasonably is appointed. And navigation thereby is better continued, for the bringing in and spending Gods blessings by the Sea. For which all the Annual appointed fasts do most conveniently serve. It hath also this both godly and politic regard. That is, our obedience unto her sacred Majesty, and the preservation of the unity of the church of God. 
Euseb: lib: 5 cap: 24  And this use did Eusebius make of it. And so did Irenaeus, who when as Victor the Bishop of Rome would have excommucated the East Church, because in the orderly observation of Lent, it did not agree with the Church of Rome: he reasoneth with him thus. What (saith he) cannot we live in love and unity together, albeit they live according to their rites, and we conform ourselves unto out own customs? Saint Augustine setteth down an excellent course in this case to be taken, which he had learned of his master Ambrose, the godly and reverend Bishop of Mediclanum, and it is worthy of due regard, 
Aug; casulano presbyteto, epi: 86. in fine:  and it is this. Indicabo libi, quid mihi de jeiunio quaerenti, responderit venerandus Ambrnsius, Episcopus Mediolanensis, nam cum in eadem Civitate matter mea mecum esset, & illa sollicitudinem gereret utrum secundum morem nostrae Civitatis sibi esset sabbato ieius nandum, an ecclesiae, Mediolanensis more prans dendum, ut hac eam cunctatione liberarem, interrogavi hoc supradictum hominem dei. At ille quid possum inquit hinc docere amplius, quam ipse sacio quando hic sum, non ieiuno sabbato, quando Romae sum ieiuno sabbato, & ad quamcunque Ecclaesiam veneritis inquit eius morem sernate si pati scandalum non vultis aut faeere. That is, I will tell thee what answer the reverend father Ambrose Bishop of Mediolanum, made unto a question which I propounded unto him of fasting, when my mother was with me in the same City: and sh●e took care whether she should fast, according to the order of our City upon the Sabbath day, or take her dinner after the custom of the Church of Milan: that I might resolve her herein, I asked the foresaid man of God this question, who replied, saying: herein what can I prescribe thee else, but that which I do myself, when I am here, I fast not upon the Sabbath, but when I am at Rome I fast upon the Sabbath: and to what Church soever you do repair, keep the order and practise of that Church, if you will take no offence, nor give no offence. Wherefore since our Church hath received Lent, and other days of fast, let us for godly order sake, that we be not offensive according to the godly counsel of this father, diligently keep them.   

CHAP. V of the definition of a true fast, and of that fast which is spiritual.  
Having thus distinguished of fasting, & ripped up these former kinds which are not proper to that fast, I would entreat of, which is the true and special fast. It is now necessary, that we describe and define, the nature and properties of this true fast, and discourse of the special adjuncts, and duties thereunto belonging. This fast, is an abstinency, 
The definition of a true fast.  from all meat and drink, & from all other things, which might refresh and recreate the body with a godly sorrow, and humility of mind, craving the mercy and favour of God, to be extended upon us.  
The several parts of this definition, shall be orderly illustrated, in their due course. We must first, examine the Genus of it, which is here said to be an abstinency: and here again, we have occasion of distinguishing: because this abstinency stretcheth very far, and is of two sorts. There is abstinentia vitiorum, and abstinentia ciborum. There is an abstinence from sin, 
A double fast.  and an abstmence from meat: this double abstinence, maketh a double fast. 
Spiritual,  The one spiritual, which is a fast from sin: the other corporal, 
corporal:  which is a fast from meat. 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 very expressly and plainly maketh mention, and showeth that the one without the Other is superfluous. 
Esay, 58, 5, 6 7, 8, 9  Is it (saith he) such a fast that I have chosen, that a man should afflict his soul for a day, and to bow down his head as a Bulrush, and to lie down in sackcloth and ashes? Wilt thou call this a fasting, or an acceptable day to the Lord? Is not this the fasting that I have chosen, to loose the bands of wickedness, to take off the heavy burden, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that wander unto thine house? When thou feast the naked that thou cover him, and hide not thyself from thine own flesh? Then shall thy light break forth as the morning, thy righteousness shall go before thee, and the glory of the Lord shall embrace thee. Then shalt thou call, and the Lord shall answer, thou shalt cry, and he shall say here I am. This is the perfect Christian fast, which is restrained to no time, place, nor choice of diet, but is to be observed in the midst of any feast. 
Cicero,  Omnibus in rebus sive forensibus, sive domesticis, sive tecum agas quid, five cum altero contrahas, peregrinatur nobis● cum, rusticatur, nollo loco excluditur, nunquam intempestiwm, nunquam molestum est. In all affairs either domestical, or foreign, whether thou dost any thing privately, or bargainest with another: whether thou sittest still, or travailest, it is no where excluded: it is never untimely or troublesome unto us. Non quaero a quo cibo abstineas, 
Aug: Tom, 9 de utilit Iciunii,  sed quem cibum diligas, dilig is justitiam? appareat ergo justitia tua. I do not ask from what meat thou dost abstain, but what meat thou dost love, dost thou love righteousness? Therefore let thy righteousness appear. Fast from all things whereby thou may est do wrong: whereby thy Christian brother may be oppressed, or injured: for the bonds of wickedness, before named by the Prophet, are cunning bargains, and deceitful shifts, whereby we get our neighbours into bonds: either for corn, which is the trade of diverse catchpoles, whereby many a poor man is so bound, as he never can get lose again: or else by wares sold at a huge rate, for a little time that they give, and so they sell their wares, and time too, which is none of theirs to sell: or else foisting in with a piece of money, such wares as are unprofitable, and nothing fit for our purpose, which is now the common trick of Usurers and Brokers, which are the devils right hand. To these we may adjoin false weights, and measures, which are an abomination unto the Lord. And if it were needful, I could rip up many more such, and lead you along with a large discourse, and still say with the Prophet, and yet behold more abominations than these. Saint Ambrose in his Gloss, 
Amb. tom. 3 Serm 24  and explanation of this fast remembered by Esay, descanteth upon the particular words there used by the Prophet, thus. Quid tibi vis cum charta, libro, & signaculo, & conscriptione, & vinculo juris? nun audisti solve omnem, colligationem? Tu mibi tabulas affers, ego tibi recito Deilegem: tu atramento scribls, ego spiritu Dei in scriptae repeto oracula Prophetarum: testimonia falsa componis, ego testimonium conscientiae tuae posco: quia judicem tuum fugere & declinare non poteries, cuius testimonium non poteris recusare, in die quo revelabu domia nus occulta hominum. What dost thou mean by thy debt Book, paper, and seal, with the hand-writing, and obligation of the law? Hast thou not heard, that thou must lose the bands of wickedness? Thou bringest to me thy writing Tables, but I rehearse to thee the law of God, written in tables. Thou writest with ink: but I repair to thee the Oracles of the Prophets, written by God's spirit. Thou producest false witnesses: but I do appeal unto thy conscience for a witness, because thou canst not avoid the judge, whose witness thou must stand unto, in the day that he shall unfold the secrets of all hearts. These sinister therefore, and ungodly practices, must be far from us, otherwise our fast shall be like the smoke which mounteth up to heavenward, but is repelled back again, and cometh not to heaven. As he elsewhere sayeth, That he will have mercy, and not sacrifice. 
Hos. 6  So generally he refuseth all outward duties, and exercises of Religion, not grounded upon love, faith, and repentance of our former sins. jeiunium magnum & generale est abstinere ab iniquitatibus, & illi citis voluptatibus, 
August. tract. 17. in johan. cap. 5.  quod est perfectum jeiunium: ut abnegantes impietatem & saeculares cupiditates, temperanter, & just, & pie vivamus in hoc saeculo. This is (saith Augustine) the great and general fast, to abstain from sin, and all ungodly lusts, which is a perfect fast that we denying all ungodliness & worldly pleasures, may live soberly uprightly, and religiously in this world. The other fast is but a counterfeit unto this, 
Acts 5,  and who so bringeth that without this unto God, dodgeth with him, & like to Ananias and S●phira his wife, leaveth part behind. As the natural mother which pleaded before Solomon, would not suffer the child to be divided, but would have all, or none at all: so God, our gracious and merciful father, will not have us to mince our duties which we own unto him, but he will have all, or none at all at our hands. And because he is a spirit, 
john 4  he will be worshipped in spirit and truth. The flesh profiteth nothing, it is the spirit that quickeneth: as all the outward sacrifice of the jews, because their hearts and minds were sinful, were execrable unto God: so shall all our external actions, fastings, alms, prayers, and such like be odious unto him, we still continuing, and remaining in our sins. jejunia Christianorum, spiritualiter potius, 
Aug. feria. 3 in fovationibus.  quam carualiter obseruanda sunt: unde à peccatis, principaliter ieiunenaus, ne jejunia nostra sicut ludaeorum jejunia à Domino respuantur. Quale enim est vitae cibis, quos Dominus creavit, mescio quis impostor abstineat, & peccatorum sagina pingue scat? Christian fasts, are rather spiritually then carnally to be kept: whereupon let us chief fast from our sins, lest our fasts (as the fasts of the jowes) be rejected of the Lord: For what fast is that, to abstain from such meats, which GOD hath created for the maintenance of our life: and like a dissembler, to mast and fat up himself with superfluity of sin? Therefore as Daniel destroyed the Idol Bell, 
Dan. 14  and afterwards slew the Dragon: So let us first of all subdue this I doll of our flesh, which with overmuch dieting, and pampering of it, we make as it were a God: and their let us subdue therewith also, our wild and monstrous sins, which the Devil the old Dragon, hath made us to commit. Aulus Fuluius, when he took his own son in Catiline's camp, in the host of his enemies, would have put him to the sword, saying unto him: I have not begotten thee for Catiline, but for thy Country: So are not we borne of God, to be borne of sin, but that we should be holy, as he is holy, not only outward ie, but inward lie before him. If we would know yet more plainly, how we should fast from this sin, that so our fasting may be pleasing unto him, we must do as Paul counseleth, as we have heretofore given our members, as weapons of unrighteousness unto sin: so we must give our members as weapons of righteousness unto god. 
Greg. hom. 3. in evan.  And as Greg. saith of Marie Magdalen: Quot in se habuit oblecta menta, tot de si invevit holocasta: ut totum seruiret Deo in poenitentia, quicquid ex se, deum contempserat in culpa. That how many motives we find in ourselves to entice us unto sin, so many sacrifices, we should take from ourselves, as Oblations for our sins. That every thing might be serviceable unto God, in our conversion: which before did contemn God by wilful presumption. Saint Bernard largely discourseth of this point, by deducting, and drawing out the particular parts, perfectly explaining, the true order of this fast, thus writing of it. jeiunet oculus à curiosis aspectibus; 
Ber. Serm 3 quadrages.  leiunet auris ne● quiter pruriens à fabulis & rumoribus: ieiunet lingua a detractationibus & verbis scurrilibus. jeiunet manus a non imperatis operibus. etc. Let thine eye fast from beholding vanity: Let thine ear fast, itching after lies and false tales: let thy tongue fast from slanderous and scoffing speeches, and let thy hand fast from works that are not commanded. As the Israelites, 
Num. 22  being stung of Serpents, were healed by looking upon the brazen Serpent. 
1. Sam. 5 end 6  As the Philistines, when they were punished with Emeralds in their bodies, and with Mice in their land, offered unto God Emeralds and golden Mice, to appease God's displeasure. As the people of Israel, 
Exod. 32 Exod. 55  offered the Gold of Earrings, and Bracelets afterwards to the service of GOD, to set up a Tabernacle, which before was given, to the erecting up of a Calf, consecrating that unto GOD, which before was devoted to the Devil. So let us in like manner, as we have given our body; and souls unto the world, to the flesh, to the Devil: so let us now (as the Apostle willeth us) give our bodies and our souls, a living, holy, and acceptable sacrifice unto God, which is our reasonable serving of God. There is as great a difference between this fast, and the sour fast of hypocrites, as there is between blear-eyed Leah, and beautiful Rachel, between silver and dross, chaff and wear. The bodily fast being used as it ought, being a fit meditation of the spiritual fast. And this use doth the ancient Saint Augustine make of it in these words. Dum enim a licitis abstinemus, 
Aug. de tempore, Serm. 63.  magis ac magis admonemur, illicita vitare: qui enim abstinemus a carnibus, quibus aliis diebus uti licet: qui abstinemus a vino quo moderate uti licet: qui ergo ista vitamus quae aliquando licent: imprimis peccata fugiamus, quae omnino nunquam licent. Itaque si volumus bene ieiunare a cibis, ante omnia ieiunemus a vitiis: quid enim prodest vacuare corpus abescis & animam replere peccatis? Quid prodest pallidum esse itiuniis, si odio & invidia livescas? quid prodest vinum non bibere, & tracundiae veneno inebriari? Quid prodest abstinere a carnibus ad ●dendum creatis, & malignis obtrectationthus fratrum membra lacrare. Whilst we (saith Augustine) do abstain from things that are lawful, we are admonished the rather, to abstain from things unlawful. For we, who abstain from flesh, which at sometime, is lawful, and from wine which moderately taken is lawful: we that refrain from things that are lawful, must especially annoyed sin, which at no time is lawful. Therefore if we truly do fast from meat, let us before all other things, fast from sin. To what use is it to keep our bodies empty from meat, and to have our minds fulfilled with sin? To be pale with fastings and black and blue through envy? To drink no wine, and with the poison of anger to be drunken? to abstain from meats ordained to be eaten, and with cursed speeches to tear asunder the joints 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 jeiunium quod inedia membra debilitat, & animam a perditione non liberat. Qui propterea ieiunat non ut deo & or ationibus vacet, sed ut toto die otiosus & liber proprias exerceat voluptates: etsi vespere ad domum redeat & declinante sole manducat: potest videritardius seipsum refecisse, non tamen domino ieiunasse. Haecest enim volunt as domini, ut ieiunemus a cibis. pariter & peccatis; hoc est ergo salutare jeiunium, ut sicut ieiunet corpus ab epulis ita & anima refraenetur a peccatis. What availeth it to chasten the body with hunger, and to exercise the mind to wickedness? It is a vain fast which weakeneth the body with famine, and keepeth not the soul from destruction. He that fasteth not to give himself to prayer, but that he might idly and freely dispatch his private business, albeit he returneth home in the evening, & taketh his refection, when the Sun is going down, it may be thought very late before he is refreshed, but he cannot be said to have fasted unto God. For this is God's will that we fast from meat, and from sin together. This is a healthful fast, that as the body is restrained from meat, so the mind be retained from sin. Who so fasteth thus, and goeth out mourning, doubtless, as the Psalmist saith, shall return home with joy, and bring his sheaves with him. 
1, Tim: 4  For as godliness 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 empty, but it carrieth his blessing and reward with it. Wherefore the PRophet Esay after he had commended this fast unto us, inferreth this reward, as a necessary consequence and effect hereof. 
Esay 58, 8  Then shall thy light break forth as the morning, and thy health shall grow speedily, thy righteousness shall go before thee, and the glory of the Lord shall embrace thee: then shalt thou call, and the Lord shall answer: thou shalt cry, and he shall say, here I am. Wherefore as we would seem holy in our outward profession, so let us be holy in our inward affections: lest we be as painted tombs outwardly beautiful, but are inwardly deformed, and full of corruption. The king's daughter as the Prophet saith, is all glorious within: so let us make our inward parts pure, and we shall be glorious, and the king of glory shall enter in. This the God of all glory and grace, grant unto us for his Christ's sake.   

CHAP. VI Of the external fast, that it is an abstinency from all meat, and drinbe, and all other things which do make the body lascivious and wanton, or unfit to serve God.  
THe second kind of abstinence, which is external, and corporal, now followeth to be discussed: which fitly may be said to be a discipline, whereby we subdue and keep down our bodies, by taking from them such things, whereby they any ways may bestirred up unto sinful affections as high and dainty fare, rich and proud garments, and the use sometime of the marriage bed according to Paul's counsel, who exhorteth married folks for a time with consent, to sunder themselves, that thereby they inight be fit 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, ut long sint ab illicito adulterio refraenant se aliqnantum, a licito coniugio: licita est satietas, illicita eb● iosit as, tamen modesti homines, ut long se faciant a turpitudine ebrietatis, castigant se aliquantum & a libertate satietatis. Temperemus ergo, & quod facimus, sciamus quare faciamus, cessando a laetitia carnis, acquiriter laetitia mentis. For he that doth not sometimes refrain from things lawful, is very much subject to things that are unlawful. Marriage is lawful, and adultery is unlawfuley cyet sober and discreet men, that they might be far from unlawful adultery, do sometime contain themselves from the use of lawful matrimony. It is lawful to eat unto satiety, until we have enough: but drunkenness is unlawfully: yet modest people, to avoid drunkenness, do a little bridle their lawful liberty of this satiety and fullness. 
A Similitude.  Wherefore as wise men careful of their body, do willingly abstain from all meats and drinks, that are hurtful for it: and as men provident for the world, will take that course which is fittest for them, and leave that which will any way hinder them: so let us not as unwise, but wi●e, careful of our souls, fast from such things, which may endanger the soul, & as circumspect, and laying for the world that is to come, take the ordinary and most compendious way, that directeth us 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 we kindled with a zeal unto God's will, when as most offal by abstinence our fleshly pleasure is extinguished. For then the mind maketh more haste unto God, and is more prone to accomplish his promises, when as with no surfeit or fullness of any diet, either of meat or drink, it is burdened or overcharged. And albeit a moderate and spare diet be very commendable, and necessary to be used oftener than it is, that we might the better be prepared unto godliness: yet must not that go under a fast, which is a general abstaining from all kind of nourishment, which was the usual fast of the godly, mentioned in the Scriptures. 
●. Sam 7.6.   
Thus the Israelites fasted in Mizpeh. This fast did Ester and her maids, 
Hester 416  Mordecay and the jews, perform unto God. They did not eat or drink three days and three nights. 
1, Sam: 14, 24  Saul that he might prosper in his war against the Philistines, 
Deut. 9, 18 1 King: 19, 8 Mat: 4, 2 Dan, 10, 3  charged the people with anoath, saying: Cursed be he that eateth food until night. Thus fasted Moses upon mount Synaie. So did Elias in Horeb, and Christ in the wilderness. So did Daniel, who to make himself the fit to understand a vision and oracle of God, he did eat no pleasant bread, neither came flesh nor wine into his mouth, till three weeks of days were fulfilled. Thus did the people of Ninive fast, 
jonas ●, 7  at the preaching of the Prophet jonas. Neither man, nor beast, bullock, nor sheep, did taste any thing, neither feed nor drink water. This was the fast of john the Baptist, who came neither eating nor drinking. Finally, we shall not read of any, that in the time of fast did relieve themselves with any kind of succour. The Gentiles also, who were without god in this world, used this general abstinency, 
Cic, lib: 7 Epist: 27  from almeates in their solemn fast, Cicero the Orator writing unto Gallus, mentioneth his fast, and thus speaketh of himself: In Tusculano biduum ita iciunus sui ut ne aquam gustarem. I so fasted in Tusrulanum two days together, as I did not so much as taste of any meat. Amphiraus a heathenish and profane priest, gave charge unto the priests, that such as would receive any Oracle or counsel from their gods, should abstain from all meat, for a whose day, and from wine, three days together. The frivolous fast of the papists, is a mere toy and mockene, where by they deceme the people, and themselves too, who under an outward profession of austerity, do maintain carnal liberty. If a true fast (as we have proved) bea fast, from albodily nourishment, how can their givetoning and filling themselves withfish and all wines, be termed a fast. It is contrary to the Scripture, to the Canons of the doctors, and the practice of the better Churches. This kind of fast was first brought in by Pagans and Infidels, and is now only supported, by Papists and merit-mongers. Pythagoras, and Appollonius, Thianeus, when they fasted, only abstained from flesh meats. Porphirie the Philosopher, published a book, wherein he inhibited the kill of beasts, to serve for meat. Numa Pompilius, being to do sacrifice, refrained only from lechery, and from eating of flesh. justinian when he fasted, contented himself with poor and slender fare, as potherbs and pease. Porphirie commendeth the Syrians and the Essens, because they refused certain kinds of flesh. By these and such like practices, did the popish superstitious fast, which beareth only the bare name, but hath nothing at all of the nature of a fast, creep into the Church. Their fast is only but an exchange of diet, it is no abatement of their carnal pleasures. Fasting is a subduing and afflicting of the body, and an affliction in itself, as in the next Chapter plainly shall appear. But while they do cram in all kind of fish, and drink wine out of main measures, they do rather puff up, then keep under the body. We should rather in our fasting, fast from wine, then from flesh: for wine (saith Solomon) is a mocker, and strong drink is raging, and whosoever is deceived thereby, 
Prou. 20.1.  is not wise. We should rather abstain from fish chiefly such as are most dilicious: for there are them that are no less delightful to the taste, and as mighty procurers of lust, as any kind of flesh, and some amongst sundry sorts of flesh, are used as a service. Augustine in his book De moribus Ecclesia & Manichaeorum, 
August.  maketh a comparison between the fast of a Christian and a Maniche: he saith, the Maniche did eat no flesh, yet did care of many banqueting dishes, and delightful sauces: he did drink no wine, yet took such drinks as were strained and wringed out of divers fruits, which in strength and sweetness, did excel any wine, and drunk of them lustily. On the other side, the christian remained fasting until the evening, than he took a mess of portage made with herbs, sodde with Bacon, adding thereto a little powdered meat, and drunk therewithal three or four Cups of wine. Augustine asketh the question, which of these men did best fast, his judgement is, that the Christian came nearest the true and proper fast. This is that which Tertullian doth greatly reprove in Martian the heretic, that he attributed more holiness and devotion to flesh, then to any other nourishment. Let such therefore, whom superstition hath blinded, and rash zeal hath carried amiss, dote as long as they list upon their imaginary and fantastical fast, consisting only in a choice kind of diet: we that are otherwise taught by scriptures, do account that a true fast, which is an abstaining from all bodily pleasures, which is contrary and opposite to all saturity and fullness.   

CHAP. VII. That the end of this fast is to afflict and humble ourselves, that thereby we might be fit unto prayer.  
BEcause the flesh is stubborn and rebellious, & fighteth against the spirit, and resembleth Hevah, alluring & enticing unto the sorbidden fruit, 
Gen. 3. Gen. 3. Gen. 39  & is like the wife of the Egyptian Putiphar, soliciting innocent ad upright joseph unto all filthiness: and may very fitly be compared unto jabel, 
judge, 4  who deceived & flew Sosera, under show of love. Or unto Dalila, who delivered her husband Samson, when he slept in her lap, 
Marc. 6  into the hands of the Phylistines. Or to Heroaias' daughter, who in her pastime and dance, 
Mat, 26,  asked the head of john the Baptist. Or that damsel or minion, as whose voice with Peter, we deny Christ. It is very necessary that we do rame & afflict this flesh, that it might be subject to the spirit a godly fast, and this is the chiefest use and end of fasting. That it might be a testimony of our true contrition and repentance of our sins. Aegrotavimus per peccatum, 
Aug. count julian. Pe●ag. refert verba Basilit.  sunemur per paenitentiam: poenitentia vero sine jeiunio vana est. We have been sick by reason of our sins, let us be made whole by repentance for our siones. A true tepentance is not without fasting, because for the most part when we give ourselves to prayer, our zeal is soon cold, being called away with sundry by-thoughts and motions of the flesh. The Saints of God have given themselves unto fasting, that thereby they might the better be prepared unto prayer: for fasting is an affliction of the body if it be rightly used. Paul reckoneth his fasting among his afflictions. 
2. cor, 6, 11 Psal. 34 Dan. 9 Jonae, 3  And David saith that he humbled himself with fasting. Daniel when he fasted, clothed himself with sackcloth, and was covered with ashes, to express his contrition. So did the King and all the people of Nineue, in their public fast. Of this fasting the Prophet joel speaketh, when he saith: Turn unto me with all your heart, with fasting, weeping, & mourning, and rend your hearts, and not your clothes, and turn unto the Lord your God. And because that a true fast cannot be without mourning. Our Saviou Christ appointeth such times, which give unto us occasion of mourning, namely when the bridegroom is taken from us, both for our public and private fasting. This is a very healthful and fruitful affliction, for it casteth down the mind into a dutiful modesty, and into a necessary contempt of itself: which is very requisite, when we offer up our prayers and suits unto God. For suitors must be humble, and beggars that ask and crave alms, must not show their bracelets, and Gold rings. They must not cast out words of pride, nor boast presumptuously with the Pharisee of their works. But they must humble themselves like weaned children, before the Lord, 
Luke 18  for God rejecteth the proud, and giveth grace unto the humble. Therefore because we must be hunible, to be fit for prayer, & fasting is a means very forcible to humble us, for this cause is fasting by the Lord commanded us. That fasting doth remove such impediments and lets, as doth disable us unto prayer, and notably prepareth us unto this, and any other godly duty beside, both common experience, and the ancient fathers teach us. Saint Augustine attributeth unto it these properties. 
Aug. Serm. 220 de tempore  jeiunium purgat mentem sublevat sensum, carnem spiritui subiicit, concupiscentiae nebulas dispergit, libidinum ardores extinguit, castitatis verum lumen accendit, inertiamtollit de anima, impedimenta carnalia aufert. Fasting doth purge the mind, help the sense, subdue the flesh unto the spirit, disperseth the m●st and sog of conscupicence, extinguisheth the heat of lust, kindleth the true light of chastity, taketh away sluggishness from the soul. Saint Ambrose likewise witnesseth, that this exercise of fasting is a special furtherance of us unto prayer, and all godly actions. 
Amb. tom. 3 Serm. 2●.  jejunia nostra sunt sicut castra & mansiones Israelitarum, a quibus si quis abertauerit a spirituali Pharaone invaditur, aut peccatorum solitudine devoratur: murus est Christiano jeiunium in expugnabilis tunc est fortis infirmitas (Paulus enimait cum infirmior tunc fortior sum) quando, carotabescit ieiuniis anima puritate pinguescit. Quamtum enimilli succus de trahitur ciborum tantum huic virtus justitiae augetur tunc igitur ●omo imbecillis est ad secularia sedfortis ●st ad divina opera. Our fasting (sayeth Ambrose) are like the Tents and Mansi●ns of the Israelites, from whence if any warn, he is assaulted by the spiritual ●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 devil himself invincible, for then our weakness strong (For Paul saith, When I am weak, than I am strong) when ●ur bodies wax lean with fasting, and ●ur souls with purity do grow fat, for owe much the more meat you shall take ●om that so much the more righteousness ●ou shall add to this: for than is a man ●ost weak to worldly matters, but strong 〈◊〉 heavenly exercises.  
Again, the same father to the like effect, thus speaken in another Sermon.  ●rra aratris scinditur, 
Amb, tom. 3 Serm. 37  ut mundanis sit ●ngrua frugibus: Itaterra nostraieiuniis ●xaretur, ut caelestibus sit apta semini●us, sicut enim redditum vberio●m capit, qui frequentius vexando exercet campum: Ita maiorem gracian percipit, qui exercet corporis sui campu● saepius ieiunando producit enim iemnand● libido castitatem superbia hurnilitatem ebrietas parcitatem: high enim suxt floor vitae nostrae, qui suave 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 grain, so let ou● earth be ploughed with fastings, that it may be ready for heavenly seed. For as he recei●ueth a greater increase, who oftenest troubleth the earth, so doth he obtain great grace, which turmoileth and afflicteth hi● earthly body with accustomed fastings. For by fasting, lust breedeth chastity: pride humility: and ebriety, frugality. These are the flowers of our life, which are pleasant unto Christ, and do yield a fragrant and redolent smell unto the nostrils of ou● God. Wherefore since fasting removeth such lets, which riotousness and feasting, doth lay in our way, to hinder us i● our duties and service of God, let us whe●● we pay our vows unto the Lord, mace rate our flesh, and subdue our body's wit● Christian fastings, that we may say wit● David, My soul is prepared, 
Psalm A fit similitude.  my soul is prepared, I will sing and give praise. For if thou seest a man who laboureth to climb up to the top of a large and steep high hill, and this man who did bear upon his shoulders before a very great burden, taketh yet another greater weight and load, when he is climbing up, thou wouldst doubtless (thus seeing him) say to thyself, assuredly, this man can never get up. Now this life of ours, is this valley of misery, and the life that is to come, is the Lords holy mountain, which is exceeding high and trouble some to get up This our earthly burden, is a very great weight, too heavy already to bear: but by replenishing it, and cramming it with eating, and drinking, we do overcharge it, and overburden ourselves, and do bring a greater weight than we had before. It will be therefore very hard for us to ascend up unto the same, unless we shake off this yoke, and disburden ourselves. 
A worthy simlitude.  Which of you having a horse, that is too lusty, casting you off when you would sit upon his back, would not tame him, by abating him of his accustomed provender, that so you might sit surely upon him, and ride him whither you list, & would not rule him with hunger, when you cannot with a bridle? Take this course with thy body. 
Aug Tom. 4 de utilit. jeiunri.  Caromea (saith Augustine) iumentum meum est: iter ago in Hierosolymam, plerumque me rapit, & de via conatur me excludere, via autem men Christus est ita exultantem non cob. bebo jeiunio? My flesh is my beast, I am journeying towards jerusalem: oftentimes he flingeth me, and laboureth to cast me out of my way. My way is Christ, shall I not therefore, when he is thus lusty, humble him with fasting? If a base or rude peasant, should be so saucy, as to court a fair Lady, or entice a woman of great birth, 
A good simlitude.  unto his wicked lust, she would not only not consent to love him, but also in that he is so wild, and abject a creature, she would give commandment to scourge him, or to cudgel him. Therefore if our wild body shall be so presumptuous as to assault the mind, which as it is capable of reason & understanding, is like a great Princess, and shall allure it unto any wickedness, reason will be so far from yielding unto it, as it will give charge, that the body should be subdued and afflicted with fasting. 
A similitude.  When as two men that are of equal strength, go together into the field to strive masteries, it is hard to set down whose is the victory: but if there shall come a third man, who shall aid one of these parties, than it is soon known who shall get the field, even he that is thus friended. So when the body and spirit fighteth together 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 doubtful, but let the body find a friend that will support it, with meat, drink, sleep, and all delights, the flesh will easily subdue the spirit: But savour thou the spirit with fasting, and prayer, and other godly exercises, and it will have pre-eminence, and overrule the flesh. 
Dan. 3  When as Nabucho donosor, would have the people to cast down themselves before the golden Image which he had set up, he first of all procured many musical instruments to be sounded, & then charged the crier to make his Oyes & proclamation. Be at known O people, Natitions, and languages, that when you hear the sound of the Cornet, trumpet, harp, sackbut, psaltery, dulcymer, and all instruments of Music, ye shall fall down and worship the golden image which Nabuchodonosor the king hath set up. The king had this policy and drift in this thing, that the delight of Music, tickling the ears, and delighting the souls, the people's minds ravished, and distracted with this conceited pleasure, should be carried away from the chiefest pleasure which they should have in godliness, and incline unto Idolatry. This was a subtle stratagem, and practise of the devil, procuring our destruction with a pleasant sin, as the fish is procured to the hook with a pleasant bait. This was Laban's fetch & subtlety, 
Gen, 31.27  which he used when as he followed his nephew jacob to mount Giliad, and would have enticed him to retire, and go home again with him, speaking thus unto him. Wherefore didst thou she so secretly, and steal away from me, and didst not tell me, that I might have sent thee forth with mirth and songs, with timbrel, and with harp. This slight used he to retain him still with him, and detain him from his country. And this is the course and fashion of the world, it possesseth us with pleasure, and with vain delights: it doth keep us in a sordid and slavish obsequy, enthralling us with the enticements of pleasant meats and drinks, and transitory vanities, that we should not journey towards our one Country. As the Israelites, who longing after the flesh-pots of Egypt, perished in the wilderness, and could not enter into the land of promise. So, as long as we are miscarried with an insatiable pleasure of eating & drinking, we die in our sins, and cannot come into the spiritual Canaan, which fl●weth with milk and honey, and aboundeth with all eternal felicity. That we should not see our sins, but worship this Idol and earthly image of our bodies, we are led on with a delight of surfeiting and drunkenness, and cheering, and feasting, as Nabitcadnezz●● would lead away his people, 
A Similitude.  with his instruments of music. Wherefore as Phisitias do prepare us before they would heal us, that their physic might be medicinable, so let us prepare ourselves before we pray, that our prayer may be acceptable. And this must be by chastisting the body, and keeping in under, lest the body insulting and crowing over the spirit, it disableth the spirit, making it unfit unto any good work. For as the Hawk that is full gorged, 
A●●●tude.  will not come unto the lure, so will we hardly when our bodies be full, be obedient to Gods call. As hunger and famine brought home the lost son to his Father's house, so fasting and abstinence from worldly pleasures, will bring us that are lost, unto our Father again, making us to sing his doleful ditty in a godly sorrow, which is unto salvation. Further I have sinned against heaven, and against thee, I am no more worthy to be called thy son.   

CHAP. VIII. That prayer is to be joined with our fasting.  
Having thus by a godly fast, made our bodies obedient unto us, it immediately followeth, that we make our minds obedient unto God: 
Aug. Tom. 9 de utilitate ieiunii.  Stenim caro tua obediat tibi, & tu non obedis, domino tuo, nun ab ipsa damnaris? If thy flesh be subject unto thee, and thou wilt not be subject unto God, shall thou not be condemned of thy flesh? 
Ibid.  Agnesce ergo superiorem, ut tibi recte cedat inferior. Acknowledge thou therefore thy superior the thou mayst have thy duty of thy inferior. jeiunium autem quaerit deum per frequentes orationes. 
Aug. Serm. 2 o●de tempore: ibid.  But fasting seeketh God by continual prayers. Oratio est refectio ieiuniorum, & jeiunium dulcificat: sicut enim sine potunon est plenaria refectio, sic & teiunium sine oratione non potest animam perfectè nutrire. Prayer is the refreshing of fasting, 
A Similitude.  for as there is no sufficient repast without drink, so fasting without prayer, cannot perfectly nourish the sou●e. Fasting doth take away all dullness from the mind, and prepareth it to God: and prayer doth elevate and carry up the mind and join it unto God. If thou layst an Egg into the fire, 
An apt Similitude.  without cracking it in the end, the force of the fire working against it, bursteth it a sunder: but if before it receiveth the heat, thou dost break it a little, it will remain sound, and will break no further. So in like sort, when thou shalt come to Christ, if thou shalt come whole, fat, full, and shalt not crack and bruise thyself a little, by fasting and prayer, thou wilt languish and grow faint in prayer and meditation. But if thou shalt humble thyself by these me●nes, thou shalt not give over, but readily with pleasure continue in prayer. An experience of this we have in the young men of Babylon, daniel's companions, 
Dan. 1.  who fasting and abstaining from the King's meat, and dieting themselves with water and pulse, not only thrived well therewith, and looked in their Faces more beautiful than those who glutted themselves with iunckets of the Court, but being cast into the fire and hot furnace of of the King, like an egg or a chestnut, did not break a sunder with the violence of the heat, and fury of the flame: but it put a new song into their mouths, cven a thanksgiving unto their God, praying unto God, and saying: 
〈◊〉 3.  O all ye works of the Lord, praise ye the Lord, and magnify him for ever. It is usual with the saints & holy men of God, as we may see in the Scriptures, either in their private or public fasts, to give themselves to prayer. 
Chr. 20  So did jehosophat when as he was to fight against the Moabites, & the Ammonites, he gathered all judah together before the Lord, and fasted and prayed. When as the Prophet joel called upon the people to sanctify a fast, 
l 2  he willed all the people to be gathered together, and convented the Priests and Ministers of the Lord, causing them to stand between the Poreh & the Altar, prescribing unto them a solemn form of prayer. When the king and Nobles, and people of Nineue were converted by the preaching of jonas, they not only fasted, but also prayed and cried mightily unto God. Anna the daughter of Phanuel, went not out of the temple, but served God with fastings and prayers al the day and night. Cornelius being not yet converted, was in his fastings and prayers at the ninth hour of the day. 
Acts 10.  Fasting and prayer like Hipocrates two twins, must go hand in hand together, and so shall you commonly find them consorted and combined in the scriptures. Christ putteth them together teaching his disciples, with what weapons they must resist the devil, 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 separate themselves with consent for a time, that they may give themselves to fasting and prayer. Elsewhere he conjoineth them, describing unto us the adjuncts 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 joined together, let no man put asunder. 
Mar. 10  Let our temporal fasting therefore be for a spiritual end, that our bodies being humbled, our minds may be humbled unto the Lord. To this effect Saint Austin speaketh sweetly: 
Aug. de tempore Serm. 5●  Sicut caro per famem & inopiam tenuis, & sicca velut quoddam simulachrum efficitur ita & anima si verbi del cibo non pascitur, arida & inutilis & ad nullum opus bonum congrua invenitur. Si horrea & cellaria singulis annis replemus, unde uno anno cibum habeat caro nostra: quantum putas debemus recondere unde in aeternum sustentetur animae nostra? ergo carnis gaudium minuatur ut 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 thin and dry, 
Similitude.  and is like unto an Image: so the soul if it be not fed with God's word, is dry and unprofitable, & not found sit unto any good work. 
Similitude.  If every year we fill our barns and garners, whereby we may relieve our flesh but for a year, how much thinkest thou aught we to provide and lay up in store, to be sufficient to replenish our souls, and satisfy them for ever? Wherefore let our bodily meat be diminished, that spiritual food for the soul may be prepared. Let our diet therefore be moderate, and our bellies never too much crammed: and let us always be more careful for the meat of the soul, then for the me●te of the body: for they who are only careful for the flesh, are like unto beasts and brutish creatures. Wherefore let thy flesh be kept in awe like a sernant, 
A Similitude.  and let thy soul be served as a mistress. For if the flesh be pampered, and the soul with the word of God not refreshed, the handmaid shall be glutted, and the mistress shall be starved. This must be the end of our fasting, if that we will fast unto any good end. All our actions and godly endeavours are measured by the end for which we do them. We must not therefore so much stand upon the thing that we do, as examine ourselves to what intent and principal end we endeavour to do it.   

CHAP. IX. That no set time is to be appointed for to fast, but that it is to be used in all times of trouble: and in matters of great moment.  
THe right use and end which were are to make of fasting being examined, it is needful that the times and just occasions of it be in the next place considered. As concerning the times, they are not certain: for as the wise man saith. As there is a time for all things under heaven, 
Eccl. 3  a time to mourn, and a time to rejoice: So fasting justly appertaining unto mourning, it must not be used at all times alike, but only where there is cause of lamentation and mourning. There have been bitter contentions, and miserable garboils stirred in the Church, whilst one have varied, and dissented from another, about the times that are meet for fasting: and whilst every one thought his own conceit best, there hath been no end of their difference and quarrels. 
Calixtus 1  Calixtus the first, instituted and ordained a quarterly fast, restraining and limiting it to four seasons of the year. Pope Innocent the first, 
Innocent.  gave commandment, that the Sabbath should be fasted, 
Gregotius  The fast of Lent was founded by Gregory the first of that name, as Gratian beareth witness. Some appointed certain weeks, especially to be fasted. One would have the time called Septuagesima: another Sexagesima: another Quinquagesima: another Quadragesima: another the Rogation days: another the Vigtls of the Apostles, to be consecrated unto fasting. There are some devoted to a peculiar day, as to Friday, some to Wednesday, some to Sunday.  
Augustine in a Letter which he wrote to Cassulanus giveth this reason of the Wednesdays fast, 
Aug. de Cassulants.  because Christ was betrayed and sold as that day: and that Friday should be fasted, because Christ was crucified that day. But whether the Sabbath should be fasted, it remaineth doubtful. The Mediolanenses, and the East Churches, peremptorily concluded, that they were not to fast then, because Christ was then free of his trouble, and rested quietly the Sabbath day in his Sepulchre. But the Roman Church, and the church of Africa, and other Churches, affirmed it to be meet, that the time wherein Christ was humbled, and not without ignominy, shut up in the grave, should be assigned unto fasting.  

Epiphanius  Epiphanius is led by another reason then that which hath been premised, why the Wednesday should be given to fasting, namely, because Christ upon a Wednesday ascended up into heaven, Which reason of his, if we should gain say, and stand upon it, that he ascended upon the Thursday, which is more probable we could not be convicted. This his reason grounded upon Christ's ascension is very much applauded, because that Christ himself did then appoint us for to fast, when the Bridegroom should be taken from us. 
Mat. 9  But the sequel of this Chapter, will very well show, the weakness and absurdity of this allegation. Last of all, Pope Innocent inferreth this reason to persuade us to fast upon Wednesday, and the Sabbath, which is our Saturday, because both those days the Apostles did mourn and were in trouble for Christ. There might more of their frivolous contentions, De lana caprina, of needless matters, and of this Circumstance of the special time, that is due to fasting, be ripped up in this place: but partly because there is no use of it, and partly for so much as such traditions which have crept in from six hundredth years after Christ, do rather of right appertain to the latter and declining age of the world, then to the custom and practice of the ancient Church: I do willingly pass over them. This is very apparent and manifest, both by manifold and pregnant proofs and allegations of holy scriptures, and also by the authorities and the suffrages of the ancient Fathers, that only such times and seasons as are most mere for mourning, when any cross, or judgement, or grievous calamity, is brought upon us, are fit for fasting: that only when we accomplish matters of much weight, and would obtain them at God's hand, by our zealous prayer, that our prayers might be more full of spirit and life, and gracious in his eyes, we are to help them, and quicken them, and further them by fasting. If we take a short survey either of the private fastings of the godly, or of the public fastings of the holy Saints of GOD, we shall find them always used in great and weighty matters, and in their great troubles, 
job. 2, 12  when the heavy hand of god was grievous upon job. The friends and kindred of job, seeing him thus vexed and tormented with plagues, they laid groveling with him upon the ground, fasting, and mourning, and praying to GOD for him, seven days together: that thereby the fury of his misery might be mitigated. When joab had murdered the innocent Abner, and David had followed him, 
2. Sam 3, 32  to his burial in Hebron, he vowed with an oath, not to taste bread, nor any thing else, until the Sun was down. When David was reproved of Nathan, for his sin, and would entreat GOD for the life of his child, 
2. San 12, 16  which was conceived in Adultery, he fasted and went in, and laid all night upon the earth. When Nebemias had heard of the afflictions of the Hebrews, which remained in Jerusalem, he afflicted himself with fasting, and called upon the Lord. 
Nehem. 1, 4  When as Daniel had perused jeremias Book, 
Dan. 9, 2  of the seventy years captivity, which the people should endure, he confessed his, and the people's sins, and he mourned, and fasted. When Christ began his office of preaching, 
Mat. 4, 2  he went into the Wilderness, and fasted forty days. This was a matter, and work of importance. For this cause Cornelius, 
Acts 10, 3  because he had not as yet learned Christ, trusted in the Lord, and perplexed in mind, gave himself at the ninth hour of the day, to fasting and prayer. The primitive Church being admonished by an Oracle, that Paul and Barnabas should be chosen, and deputed to visit the Cities and several Towns, where the Gospel had been preached, because it was a very great charge, there was first of all a fast agreed upon, and solemnized. 
Acts 13, 2  And when as this business was overpast, and they returned homeward by Iconium, Lystra, and Antiochia, they made a solemn publication of a fast, they ordained and constituted Ministers, & Deacons, 
Acts 14, 23  thorough out the several Cities and places of their circuit. When as Peter was to buckle with that perverse and profane wretch Simon Magus, at Rome, upon the lords day, the Church of Rome decreed, that the Sabbath day should be fasted: which practice and course afterwards continued. 
Aug. Epist. ad Ca●●ul.  Hierome sayeth, that john being entreated of the Churches, to write and publish his Gospel against the heretics, Ebion and Cerinthus, who denied the divine nature of Christ, answered that he would so do, if first of all the whole Church would e publicly fast. Because the casting out of a Devil is a very great work, and a notable my racle, when we will effect such a work, it becometh us to fast: for Christ telleth us in the person of his Disciples, 
Mat 17  That this kind no otherwise go throut, but by prayer and fasting. When as a wido we is bereaved of her husband, she is desolate, and in misery, and in much danger, therefore it becometh her chiefsie then to be devout in fasting, 
Luke 2, 36  wherefore Ann's the daughter of Phanuell, when she was a Widow, was very zealous and religious in fasting, and spent her life continually in the temple. And Paul sayeth that she that is a Widow indeed, will trust in God, and exercise herself both day and night in fasting, 
1. Tim. 5.5  and prayer. When there is war in the Gates, then is it a very fit time to fast. So did jehosaphat, when he was to wage war against his enemies, the Moabites, Ammonites, and Syrians. 
2. Chron. 20  Upon the like occasion and joel command the people of his time, 
joel 2  to sanctify a fast. For the Assyrians under their Captain Sennacarib warred against them, and threatened not only the overthrow of their kingdom, but the ruin of the Temple, and the spoil of Religion. So the Israelites did fast, 
juds. 20  when they did fight unhappily agaunst the Gibbionites, and had evil success. So did the labytes, 
2. Sam 31  and Gilyadites, when as Saul, and his sons, and his Armour-bearer, were slain in Gilboa, and the whole host of Israel was discomfited by the Philistines. So did the Inhabitants of the great City of Niveue, 
jonas 3  when the Prophet denounced from Gods own mouth, the subversion and utter destruction of that City, within forty days immediately to ensue, and come upon them. So did that devout and godly Queen Hester, and her retinue, 
Hest: 4: 22  and her good Uncle Mardocheus and his servants: when they with the people and whole nation of the jews, were in no small danger, by reason of the blood-thirsty designment, and platform of Hammon, their extreme enemy. Liberius, who lived in the time of Constantine, when as either the seasons were unnatural, or any famine, pestilence, or war, did oppress the land, adjudged it most necessary that a fast should be proclaimed, 
August.  whereby the anger of God might be assuaged. Augustine when he saw that his city was assaulted, and besieged by the enemies, the Vandals, he humbled himself with fasting and prayer: in which siege he died, as Possidonius doth record. So at all times when we are to perform any serious matter, or would prevent an imminent judgement, or otherwise would entreat a deliverance from a plague, which is already come upon us, 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 God's 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 evangelicis, & Apostolicis literis, torog, instrumento, quod appellatur testamentum nowm ansmo id revoluens, video praeceptunesse set iunissm: quibus autem dieb us non oporteat ieiunare, & quibus oporteat, praecepto Domini, & Apostelorum non invenio definitum. I find both in the Apostolical, and evangelical writings, and in the whole instrument which is called the New Testament, considering it well in my mind, that fasting is commanded: but upon what days we ought or ought not to fast, I find it not determined. In the time of war, famine, or pestilence, or in any affliction, the Scriprures (as before have been abundantly proved) do will us to fast. Her majesty therefore both in zeal towards God, and love towards her subjects, hath to very good purpose commanded, although not an absolute fast, which is an abstinence from all nourishment, which some for age and weakness of nature, are not able to bear: yet a moderate diet, commanding an abatement of our superfluity, for the better relieving of those which are in wants, which we cannot without wilful and most unnatural disobedience, refuse to perform. Dicinonpotest quot unum intermissum hody prandium nostrum saginare potest. It cannot be set down (saith Augustine) how many poor people may be relieved by the forbearing of one meal: 
Aug.  which thing how easy is it for us to do: and if we shall do it, both God thereby shall be served, our good Queen obeyed, her dear subjects, and our fellow members in Christ jesus succoured, our wealth nothing thereby impaired, and our bodily health not a little furthered: wherefore if there be in us any comfort of the spirit, any consolation in Christ jesus, any fellowship, any mutual love, or tender compassion one towards another, fulfil this order and obey this precept, that peace may still be in our walls, and plenteousness within our palaces.   

CHAP. X. That the Prince, or Bishop, or civil magistrate under the Prince, and no private person, is to prescribe a certain time for any public or general fast: and that the Prince next under God is chief head of the Church.  
AS a public fast is only to be commanmanded for public causes, so none but public persons may enjoin the same. The frantic Anabaptist arrogantly in this thing, as in divers other Church matters, intrudeth himself into the magistrates office, and at his pleasure when the toy is in his head assembleth his factious consorts, and companions, and proclaimeth a fast. The lewd Papist who excludeth the Prince from all Church government, and ordaineth the Pope to be the head of the church, would not have the Prince to meddle with this office, and prescribe this duty. Thus as jannes' and jambres resisted Moset, so these two schismatical and heretical sects, do resist their Prince. But the light of God's word will scatter their darkness, the truth of the Scriptures will discover their falsehood, they will fall down both like Dagon before the Ark of God: and the pregnant instances of the word of God, shall swallow up these fancies of these charming spirits: as Moses and Aaron's rods devoured the rods of the Egyptian Sorcerers. If we look into the Scriptures, and into the public fasting of all times that are there remembered, it will soon appear, that either the Prince, Bishop, or Magistrate, had the appointment of this godly duty. When as the Philistines grievously afflicted and spoiled the Israelites, 
2. Sam. 7.4.  the whole people generally were assembled and convented to Mizpah, where they both wept and fasted for this miserable calamity. But it was by the counsel and designment of Samuel their Bishop and their Magistrate. A gain when their was war between these two people, 
1 Sam. 14  it was Saul their King that gave commandment to the host, that they should fast until the evening. When the Philistines had slain Saul in mount Gilboa, and put to flight the armies of the Israelites, 
1 Sam 1, 12  David who reigned in saul's steed, 
2 Par. 20  moved the people unto a general fast. King jehosophat likewise in a trouble some time, 
Hester 4.16  Gave order for a fast. So did Queen Hester, when as her liege people by the treachery of Hamon, 
2 King. 25, 8  did stand in jeopardy. When a fast was proclaimed for Naboaths destruction, it was decreed and commanded by the authority of jezabel. 
joel 1, 16  When the trumpet was blown upin Zion, and a convocation of the people had, and a fast denounced, it was by the advisement of the Prophet joel. Esdras who was learned in the law of the God of heaven, 
Esdras 8, 21  & the Lords minister, prescribed a general fast unto the people. 
Acts 13, 2  So did the primitive Church, when Paul and Barnakas went their visitation, & travailed to those Cities where the Gospel was not preached. Infinite other such like testimonies might be produced, but that they are needless in a cause so manifest. It is not inhibited unto any, to mortify his flesh, and subdue his affections, and by a godly fast to make himself fit for godly duties, whensoever he shall be disposed thereunto. If a man be afflicted in himself, or in his family, he is permitted to humble himself and his soul with fasting, and to use any means to turn away God's anger, or prevent a judgement to come. But for a private person to call a congregation, to summon a fast, as it may be the cause of much public mischief (as much hurt hath grown to the Realm by housed conventicles and encamped factions) so we cannot find it tolerable by the word of God. This is an office appertaining to civil and ecclesiastical governors: what private man therefore shall put in his sickle into this harvest: as he runneth into Dathan and Abiron his sedition, so he may condignly incur their punishment. Wherefore let the most unlearnedly learned Elders of the anabaptistical crew, and the whole rabble of that ungodly, disloyal, and schismatical sect know, that they ought not, as they do, most malepertly, & profanely, upon every idle motion of their brain, assemble a people, and celebrate a fast. Let the Pope likewise keep himself in his own bounds, and meddle with those that are under his government, and prescribe laws and Christian duties to his own people. We are under the government of gracious Queen Elizabeth, whom God hath set as Queen over the holy hill of Zion: it is she that may command general fasts, public prayers, and all other exercises of a Christian man. This the Pope and popelings cannot abide, but the truth of it is as clear as the Sun and Scriptures and examples do abundantly prove it. When the Ark of God was restored, did not David the King play the first part: David being king, made Psalms and ditties: David being King, danced before the Ark, & being king numbered all the Priests & levites, and disposed them into four and twenty courses: appointing them continually to serve in the ministry every one in his turn. Moses the magistrate, rebuked Aaron the high Priest, for erecting a Golden calf. King Solomon displaced Abiathar the high Priest, 
1 King: 2  by his kingly power, 
1 King, 8  and placed Sadoch in his steed. Also dedicating the Temple of the Lord, with all his people, blessed the whole congregation of Israel. Also good Ezechias did put forth his hand unto 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 David had done before: he took away the groaves and broke down Images. judas Machabeus did purge the Temple, which the Idolatrous Gentiles had before profaned. 
2. King, 23, 25  josias restored Religion, and reform the temple, and it was written of him, That there was no king like unto him: before nor after him arose there any like him. When as Artaxerxes the King, gave his regal authority 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 King's mind to beautify the Lords house, which is in Jerusalem. By these and such like evidences, it appeareth, that Kings and princes in the old time, had the dealing in Ecclesiastical matters, as in calling the people to God's service: in cutting down groaves: in destroying of Images: in gathering tithes into the Lord's house: in dedicating the temple: in blessing the people: in casting down the brazen Serpent, in correcting and deposing priests, in commanding such things as pertain to the service and worship of God, and in due pnnishing the contrary. Christ willeth tribute to be given unto Caesar, 
Mat. 2.  and denieth not power to be given to Pilate from above: 
john. 19  therefore they do not well that mangle Commonwealths, and divide them into two, & devise two heads, the one for the spirituality, the other for the laity. For the Prince is the keeper of the law of God, and that of both tables, as well of the first, that appertaineth unto religion, as of the second that tendeth to good order. He is the head of all the commonalty, and laity, and also of the ministers and clergy. 
Rom. 13, 1  Saint Paul ratifieth and confirmeth the same, saying: Let every soul be subject to the higher power: whether he be Pope, Bishop, or whatsoever he be, all are under subjection to the Prince. Of the superiority and commanding power of the prince, Tertullian speaketh thus: 
Tertull ad feapulam.  Colimus imperatos rem, ut hommem à deo secundum solo deo mis norem: We worship the Emperor as a man next unto God, and inferior to none but God. A large and just treatise might be written of this matter, but let this suffice which is noted by the way, and let none presume without designment, and Commission of his Prince, either by his public office, and authority, or otherwise by express commandment from her mouth, to solemnize a general and universal fast. Forasmuch as a fast is a Religious duty, and the Prince is to set down orders for Religion.   

CHAP. XI. An exhortation unto fasting.  
Having thus prescribed both the spiritual and external fast, I would exhort thee dear Christian, carefully, and diligently, when it is commanded to perform the same: If it seem hard and grievous to perform, show wherein, and it will soon be answered. For indeed if we be willing unto it, the yoke is easy, and the burden is light. Obiectis 1 Dost thou suppose it to be grievous? Answer; Then answer me unto another question, which Ambrose doth propound to such conceited people. 
Amb: lib, Elia & iciunio;  Qui grave die eunt terunium esse, respondeat quis ietunie defecerit? Multi in prundto, plerig dum epulum vomunt fudere animam. Quod animal leiunium sibi causam fuisse mortis ingemuit, per escam laque us non cavetur, in esca hamu later, & crbus du●●t in retia, cibus visco etiam aves illigat. They who suppose fusting to be burdensome & grievous, let them name us any, who have fainted through fasting a many at their dinuers, and divers in their vomis thins, have lest their lives. What living creature harb eyer complained that he hath died by abstinence, by reason of the bar the snare is not avoided: The hook is covered with the bait, the bait tolleth and draweth into the net, and by it the bird with lime is soon entangled. 
2 objection.  But thou wilt reply, Dulcis volupt as videtur, amarum jeiunium. The pleasure of meat and drink is sweet, but fasting is sour. But I answer hereunto, that there is more virtue in the sour then in the sweet. 
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 visi cum amartor potus insunditur aut medicamentorum vis molescat a speris or quorum odore moriantur ita etc. Sour things are more profitable to the body. 
A similitude.  For as worms that do breed in the bowels of young children, by reason of the rawness of the Stomach, not able to digest and concoct his meat, cannot be destroyed, but by powing into the stomach a bitter potion, or before a strong and forcible savour, that cometh from the Medicine, doth overcome them and cause them to die: so hurtful humours that redound in the body, and unwholesome affections that reign in the souls, are purged and mortified, by no better means, then by a spiritual and bodily fast, and by a moderate and sober carriage of ourselves, 
A similitude  in the order of out diet. It is usually with a fast, as with a purgation, unsavoune and bitter for an hour, or a small tie after, but wholesome and profitable for a long time after: whereas contrariwise, excessive, inordinate and notous diet, is delightful a little time, but afterwards deadly, or a long time cumbersome and hurtful unto us. As the red pottage was pleasant to Esau a while, 
Gen. 25  because of his hunger: but afterwards much sour, when as he could not by any means no not with all faltish and brinish tears make a purchase and redeem again his birthright, 
3. Oblection  But thou wilt moreover say, That fasting is a violence offered unto the body and there is no man (saith Saint Paul) that bateth his own flesh, but nourisheth and cherisheth it Let such esteem their flesh as it ought to be esteemed, and this objection will soon be done 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? Think thy flesh to be thy fetter, what prisoner doth love fetter? think thy body to be thy prison, what man is in love with his prison? who doth not hate his manacle? who doth not hate his punishment? We answer yet further with the same Reverend Austin, that in subduing and humbling the body with fasting, to make it the more obedient to the spirit, we show no hatred at all unto the body. Non odis mus quam nobis eupimus obedire: filium tuum domas ut tibi obediat, numquid odists? serunm tuum dilegis & castig as, & in castigando obedientem facis. We do not hate that which we would have to obey us. Thou wilt tame thy son that he may obey thee, dost thou therefore hate him? Thou lovest thy servant, yet correctest thy servant, and in correcting him, thou makest him conformable unto thee. Habet caro ex conditione mortal, 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, attend & quod supra te est, leges in inferiorem non habes nisi à superiore. Cum vis ut seruiat tibi caro tua admoneris quomodo to oporteat servire Deo tuo? The flesh of his natural and mortal condition, h●th certain earthly affections: over these we have authority, and there is Bridle given unto us, that they be not lascivious, and extravagant to curble them, and restrain them, and to keep them in. Beneath thee is thy flesh, above thee is thy God: thou lookest to that which is under thee, look to that which is above thee. Thou hast no law over thy inferior, but that which was given thee by thy superior. When thou wouldst have thy flesh to be obedient unto thee, thou art then admonished, how thou oughtest to be obedient unto thy God.  
another Objection there is, 
4, Objection  not unlike unto the former, which the evil spirit doth suggest unto us, to bring us into neglect, and contempt of this duty. For thus sayeth the Tempter. In fasting thou dost defraud thyself, 
Aug. ibid.  and art a thief unto thy belly. In not giving unto the stomach that which it delighteth, thou punishest thyself, and art thy own tormentor: Doth God take pleasure in this thy excruciating and vexing of thyself? If he doth, he is cruel that is delighted in thy sorrow. Respond huiusmodr tentatori, excructo me plane ut ille parcat, do de me poenas vtille subveniat, & ut placeam oculis etus, nam & victima excruciatur ut in aram imponatur: Answer this tempter in this wise: I do indeed punish and torment myself, that God might spare me: I myself take punishment of myself, that God might he●●e me, and that I might be gracious in his eyes: for the sacrifice is tortured, and mangled, that I might be offied upon the Lords alter. I know that these are the greatest rubs and blocks, that do from our way, and do keep us from fasting. These are the principal and manifest objections urged against this matter, which do most forcible strive against our Nature, and do prevail with it. All which, the learned Fathers, (as you have heard) have very wittily, and approovedlie answered, and taken away whatsoever else may be imagined, and urged, is nothing (I am sure) in respect of the premises, but they will be assoon dissoluted, as they shall be propounded. Therefore there being no-reasons why we should not fast, let us see what reasons may move us to fasting. I must briefly rip them up, Et quasi digitum ad fontes intendere: And but point with my finger at the several heads, because their are so many. Fasting is very commendable for very good causes. 
1 Cause why we should fast.  First, because of the founder and author thereof. The greater the persons are, who do make a law, the greater authority must be given unto that law. If the laws of men, and of an earthly Prince, do stand in force: then this law and ordinance, of fasting must have his vigour, and be like the Median, and the Persian laws, which cannot be altered, because it was not instituted by man, or by an Angel from Heaven: 
Ambrose lib. de Heliae & jeiunio.  but by GOD himself. Abstinentie lex à Do● mino, praevaricatio legis à Diabolo. Serpens gulaepersuadet dominus, 
Gen 3  ieiumare decrevit. The law of abstinency was made by God: the breach of this law was motioned by the devil. It was the Serpent that counseled to eat. and it was the Lord that commanded man to fast. 
2. Cause  There are many things commendable for their antiquity: but there is no institution so ancient as fasting: being in the beginning ordained in Paradise, in the time of man's innocency. So sayeth Saint Augustine. 
August. count. julian Pelag: lib: 1: refert verba Rasilii quae transtulit verbum è verbo de Graeco.  jeiunium in Pardiso lege constitutum est, primum enim madatum accepit Adam a ligno sciendi bon●m & malum, non manducabis: non manducabis autem jeiunium est, & legis constitutionis initium. Si jejune asset a ligno Eva, non isto indige emus ieinnio. Non enim opus habent valentes medico, sed male habentes. Aegrotavimus per peccatum sanemur per poenitentiam, poenitentia vero sine jeiunio vacua est. Fasting was commanded by a law in Paradise: for the first commandment that was given to Adam, was of the tree of knowledge of good and evil: thou shalt not eat of it: not to eat, is to fast: and is the beginning of this law established. If Eva had fasted as it was commanded, we had not now had need of any other fast: for those who are whole, need no phisi●●an, but those who are sick: we have been sick through sin, let us be made whole by repentance: repentance without fast is not aunleable. Ambrose likewise subscribeth to Augustine in this assertion. Primus usus mundi à ieiunto caepit sexto, die bestiae sunt creatae, & cum bestiis or ta edendi potestas est, & usus escarum, 
Ambrose lib: de nelia & jeiunio.  ubicibus caepit ibt finis factus est mundi. The first use of the world began with fasting: beasts were created the six● day, and with them came in the liberty of eating, and the use of meats: assoon as meat began, the creation of the world did end. It was well with mankind, when Adam fasted, 
3. Cause.  but when he did eat, he did subject himself and his whole posterity unto an eternal curse. Quamdiu interdictis abstinuere, nesciebant esse se nudos: post quam manducaverunt de interdicta arbore, nudatos esse sese cognonerunt: Culpa cum cibo, latebra post cibum. Whilst Adam and Eva did abstain from fruit forbidden, they knew not that they were naked: but after they did taste of the Tree inhibited, they knew that they were naked. The transgression came in with their eating and their sliding from God's presence after their eating. To this purpose, saith Saint Augustine: Quia non tecunavirnus, 
Aug e●nt. julianum Pelag lib. 1  decidimus de paradiso: jerunemus ergo ut ad eum redeamus: because we did not fast we were driven out of Paradise, let us therefore fast, that we may return into Paradse. Wherefore, since fasting serve for a good remembrance of man's innocency, and the contrary for a memorial of his sin, whoso rejoiceth of his eating and drinking, and like an Epicure doth d●● light therein, is a frantic fellow distracted of his wits, 
A Similitude.  and resembleth the thief, who being saved from the gallows, is commanded always to wear a rope, as a token of his lewdness, should wax insolent or proud of his halter: or the beggar who taketh pleasure to show his wounds, botches, and carbuncles, 
A Similitude.  and putrefying sores.  
The life of Christ should be our imitation, 
4 Cause, Ephes 5  so Saint Paul counseleth: Be ye followers of me, even as I am of Christ jesus. It is a shame for us to live in feasting, 
1 Sam. 11  when our grand captain joab did give himself to fasting. There is no good soldier, but when he seethe his captain to be hardy, and to give the onset, but will be venturous and put himself forward to do as he doth. But if our life were compared to his, & our works laid unto his, it would appear what bad workmen we are: not like unto workmen working by the rule, but contrary to the level and square which he prescribeth, Christ that knew no sin, neither was there any guile found in his mouth, fasted for our sin, and we that are full of sin, and sin itself, can find no time to fast for our own sins. Our good master fasted for us bad servants, but we most unthankful, will do nothing for him again. It is the use of this world, to give a great dinner first, and a less supper after, and to set the best wine on the table first, and the worse last: as the governor of the feast did at the marriage in Cana, a town in Galilee. 
john. 2  But Christ giveth us the less here, that we might have more elsewhere: he willeth us to fast now, that in heaven we may feast, and sit with him at talbe in the resurrection of the just. But we walk contrary to his rule, like unto the Libertines and profane professors in Paul's time, whom with grief and heaviness he speaketh of saying: 
Phil. 3  There are many that walk, of whom I have spoken often, & now again do speak of weeping; who are enemies to the cross of Christ, whose God is their belly, and whose end is damnation.  
If the precedent of Christ, and the examples of good men, 
●. Cause.  who have given themselves to fasting (as heretofore hath been proved) cannot stir our affections: let the practice of the wicked, whom we willingly follow in evil things, move us to this duty. Albeit we should line rather by precepts, than 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 evil. The badst sort of people have acknowledged a fast, and as occasions have been offered, have given themselves unto it. 
1 Sam. 14.  Saul a reprobate and outcast of Israel, warring against the Philistines, commanded a fast. jezabel an odious and detestable woman, 
2 King 25.  convented Naboath before the people, by publication of a fast. At the preaching of jonas, 
jonae. 2.  the king of Nineue, a heathenish King, throughout all the borders and precincts of his kingdom, proclaimed a most solemn & absolute fast. 
Luc. 18.  The lewd Pharisee was not wanting in this duty, for he fasted twice in a week. 
Aug, de Civit. d●i.  Augnstine saith, that Porphirius did teach the people to abstain from flesh, and gross meats: affirming that it did purify and cleanse the mind, and made them readier unto heavenly matters, and to private familiarly and conference with the diuelles. 
Plutarch. lib. de Iside & Onride.  Plutarch affirmeth, that the Priests were wont to restaine from such meats as do provoke lust: and that they never did bring wine into the temple of their God. And they did very peremptorily conclude it, to be a very heinous thing to drink wine in the day time, their God beholding them. The same Plutarch in another treatise faith, 
Plutarch. lib. de cohibend. iracundia. Livy.  that there were certain sacrifices which were performed with water, without wine. Livy witnesseth, that when as there happened divers prodigious, and strange sights at Rome most fearful to behold, which did presage and foretell some great judgement to ensue, and ten Ambassadors were sent to receive an answer from sibylla's Oracles, of the cause thereof, and what they threatened: that answer was returned, that first a public fast should be denounced, for the honour of Ceres, which was to be continued every fist year: and that by that means the anger of God might be mitigated and appeased. How justly therefore may Christians be ashamed, who cast off that which the very heathens and infidels do embrace.  
It is a base and abject thing, 
6. Cause.  to give ourselves to feasting, albeit we think so highly of it, 
A Similitude.  and esteem it as the chiefest. If the Queen should set●e one of her chiefest servants who is most gracious in her eyes; and of her inward Counsel, to the meanest drudgery, to rub horse heels, to dress them, and to keep them, it is certain that he should be extremely debased, and should be exposed unto great reproach: It is so with us, when we leave godly duties, as prayer and fasting, and feed and pamper our gross senses with superfluity of diet: 
Seneca.  for what are our senses but carnal and beastly, given and devoted to gross desires? Seneca being a Gentile saith: Mayor sum, & ad maiora natus quam ut corporis mei manciptum fiam. I am a greater man, and borne to greater things, then to be a bondslave to my body. Homely and slender fare do as well relieve the poor, as a high and sumptuous diet doth the rich. Daniel thrived as well with Water and Pulse, as others did with the King's junkets. 
August.  Nun si specularia in ventre haberemus de omnibus cibis pretiosis erubesceremus, quibus saturati sumus: If there were windows in our stomachs, that we might see into them would we not blush at the sight of all our dainty & delicate meats, when we see them crowded altogether in a heap, and to lie like a dunghill?  
Much hurt hath ensued by our eating, 
7 Cause A Similitude.  therefore there is much good in fasting. The ship that is overladen is ready to sink: so when we are overburdened with earthly creatures, we are ready to perish. 
Gen 3.  The devil by meat slew our first parents, 
job. 1.  and assaulted job when he was banqueting with his sons, Set them both together and you shall soon see the good that the one, and the hurt that the other doth. Lot by fasting kept himself safe, when Sodom was destroyed. 
Gen. 19 Gen. 1.  Adam when he fasted was in Paradise: but when he had eaten, he was driven out. Moses when he fasted, received the Law: the people when they feasted transgressed the Law: they did eat and drink (saith the Scripture, but what followed thereupon: they arose up to play, they erected a Calf. 
judith 33. 1 King. 13. Dan. 15.  When Holophernes was overladen with wine, he was slain of judith. Ammon the son of Daiud overcome with meat and Wine, perished. King Balthasar of Babylon, 
Dan: 15  when he was quaffing out of great bowls; saw the hand-writing on the wall, which was his doom, and his fatal judgement, that he should lose his kingdom, Vasty, 
Hester 1  after a banquet lost her authority, and was debased, and deposed from all regiment. As the devil began with meat, so did Christ with fast. 
Cen: 1 Mat. 3  That we might take this for a tried conclusion, that contrary things are cured by the contrary. Samson with the law bone of an Ass, 
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 accustom themselves to eat and drink largely, are like unto those who are so fat and thick in the arm, as a vain cannot be found, that they might be let blood, by means whereof they die: So those who feed grossly, and mast themselves, are but preserved 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 contrary, avoid 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 thieves and robbers do keep that way, wouldst thou not shun it? wouldst thou not take a contrary path? I am sure thou wouldst: then much more, avoid this way that is commonly taken of eating & drinking: for strong poison is mixed with savoury meats, and with honey cups, here are many thieves and robbers, that would rob us of our bodily health, and spoil our soul.  
A man when he is burdened with meats is dull and unapt, to any godly duty. 
8. 'Cause A similitude  Those birds that feed grossly do never fly high: so those who live carnally, will not live in any good motion: they do soon quench the spirit, and like unto a grasshopper, though he often skippeth up, 
A similitude  yet falleth he presently unto the earth again. Wherefore Paul a vessel of mercy, many times afflicted, and humbled his body, 
Acts 9 1 Cor 9 Dan. 10  that whilst he taught others, he himself might not be a reprobate. Daniel to be fit to receive God's Oracles, gave himself to a long continued fasting. What man is there, who having two servants, the one wise, 
A sit similitude.  and the other foolish, will compel the wise man, to be ruled by the foolish? But this dost thou when thou wouldst have thy flesh overrule thy spirit, & by cockering of the flesh, dost utterly extinguish the good motions of the spirit. Wherefore as jacob took Esau by the foot so take thou this vice b● the foot, 
Gen. 25.  and give him a fall: and let him not be to thee an occasion of thy fall.  
To what purpose do we cram ourselves with excessive diet and bombast and quilt ourselves without continual gluttony. 
Cause.  When as our life is short, but a span long, like unto a vapour, a morning cloud, and a bubble in the water we do heere●n like those, 
A similiude.  who purposing to make a sumptuous banquet, do cram Capons, and divers other creatures, both beasts, and fowls: purposely to kill them against that time: So we do fat and puff up our bodies against a set time, which God hath appointed. That so the worms when we are in our graves may have a larger, and more sumptuous banquet out of our carcases: This is a very preposterous course. 
A similitude.  There is none that will bestow coast upon that house, that is so ruinous, that it is ready to fall, by patching and peesing it, and curiously adorning the walls of it. Our bodies are ruinous and patched houses, not worthy the coast that we bestow of them, howsoever we think that we can never bestow coast enough upon them.  
It is to no purpose to invite him to a costly feast, to day, 
A Similitude.  that must be hanged to morrow: or to make him fat or lusty of body, that must immediately after die: Wherefore since we must all die, and no man hath any warrant of life for an honre, why do we so frantically delight in feasting and ry●tous feeding?  
The Sp●der with long labour spinneth a web, 
A Similitude.  and weaveth a net to entangle the Fly, and a little puff of wind cometh, and destroyeth them both. We take great care what we shall eat, and what we shall drink, and a little breath that goeth out of our body, doth rid us 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 poor. Quot enim pauperes saginare potest, intermssum hody prandium nostrum. For what a multitude of poor people might be sufficed with the intermission and forbearing but of one meal. ●ta ergo ietuna ut paupere manducante prandisse te gaudeas. 
Aug. by.   
Wherefore so fast, as thou mayest rejoice, that thou hast well dined, by making the poor to dine. It hath pleased God to make a fruitful land barren, for the wickedness of men that are therein: To take from us the staff of bread, and to send a dearth and scarcity amongst us. It behoveth us therefore sparingly, and moderately to receive God's creatures, for the necessary sustenance and relief of our bodies: and that we waste not them upon our own gluttonous and inordinate lusts, lest judas doth expostulate the case with us, as he did with his master in a charitable action saying: What needeth this waste, it had been better it had been sold, and given unto the poor. For this cause, order hath been taken, by our renowned Queen, our tender and nourcing mother, and by her provident and careful Magistrates, that an abstinence, and moderate diet should be used for the poors sake, which sanction and injunction, is not only most necessary, both for the peace and plenty of the land, and good of our bodies (as in the premises hath been showed) but serviceable unto God, peaceable unto our consciences, and for the eternal good of our souls, being used aright, as in the sequel shall be proved. Many other reasons might have been rehearsed, for the further urging of this proposition: but because my leisure is but small, and these may seem sufficient, I willingly pretermit them, and deal with them as Salomom did with the brass in Temple, which because it was so much, he would not weigh it.   
FINIS.   

The second Book which is a treatise of Alms, very needful for this time of scarcity.  

The first Chapter. What alms is, and how fasting and giving of alms are to be conjoined.  
THe ancient and accustomed word which is used of the schoolmen, which signifieth alms, is Eleemesyna: and it is a word of a wide & large signification, and it is to be extended as far as the Latin word Misericordia, 
Every work of mercy is an alms.  which we call in English Mercy. Whatsoever benefit we do bestow upon any in a mere commiseration of his distressed estate, and in the tender bowels of compassion, and mercy, be the gift of what nature and condition soever, it is naturally and properly an alms. If thou feedest the hungry, givest drink unto the thirsty, and clothest him that is cold, and naked, harbourest the stranger: healest the sick or otherwise sustainest him with thy charitable devotion: or finally, if thou aidest him that is oppressed with injury, with thy authority and counsel: if thou dost hearten the afflicted soul with godly comfort: if thou ransomest the prisoner, or friendly dost support any that is in miserable & dangerous estate, thou hast done an acceptable and gracious alms Wherefore the Lord doth not bind thee, when he willeth thee to give alms to any set duty, to give money, to bestow clothes, or to give thy me●te, but to show mercy, because that none should plead their poverty, or exempt themselves from performance of this service, under pretence & colour of their want. For though they be in want of money, or any other thing, yet here is none but may show mercy, in some sort or other. And this is true alms, which the Scriptures do prove, 
Aug in Lucam, ser. 30  and S. Augustine doth acknowledge, saying. Quid est facere Eleemosynam? Facere scilicet misericors diam. What is it to give alms, but to show mercy? The●e is none therefore that any go under protection to live as he list, but every one must bring his merciful alms into the Lord's treasure-house. For every one is enjoined to show mercy, and this is the general commandment of the law, that we love our neighbours as ourselves.  
Wherefore since every merciful affection may be fitly called an alms, 
A double Alms. 1. The one true. 2. The other false.  whatsoever is not given in this affection, but proceedeth from other strange by-thoughts, and purposes, is merely counterfeit, hypocritical, and false, & is to be retected as the gold which wanteth weight, & as the corn which wanteth measure. That thine alms may be currant, it is not material, whether the person be honest, or lewd, upon whom thou bestowest it, or how much or little it is that thou bestowest. But this is the main matter, principally to be regarded, with what mind and spirit we do bestow it. A true alms therefore is not outwardly to be considered, but inwardly to be pondered: not without us, but in ourselves who give it. It may be that he to whom thou givest thy alms, be both honest and distressed: and yet thy alms may be no true alms, because thy heart is not touched with that mercy which is required. So contrariwise, it often fallen out, that the alms is good, which is bestowed upon a man that is bad, because simply in a merciful inclination, it hath been given unto him. Moreover, so it is that much is given by him that hath much, and but little of him that hath but little: and yet that much is altogether a feigned, and this little the most perfect Alms. For it is the diversity of the minds of the givers, and not of the gifts, that thus distinguisheth of the Alms. 
Luke. 21.  The widow woman that was poor did cast in but two mites, but the rich men did offer largely: but the widows pittance was preferred before the abundant contributions of the wealthy.  
The abler sort therefore, have from hence just occasion to bethink themselves of their uncharitable affections, who when they should stretch out their arms unto the poor, to give them Alms, they examine them of their lives, & take account of their doings. As if so be the only thing to be stood upon, were the goodness of the man, not knowing that this is only to be regarded, that we ourselves be good. If their eye be evil because our is good, the judgement shall be theirs: but judgement merciless, shall be showed upon us, if we show no mercy, and mercy rejoiceth against condemnation.  
Further, because that alms is a mere mercy, whatsoever we give discontentedly and giudgingly, it is no good alms. For it is given as a crust of bread is given to a dog, because he so barketh. Mul●● daunt, saith Aus gustene, ut careantteadio interpellantis, non ut reficerent viscera indigentis. 
Aug. in Psal, 4●.  There are many that give to be free from their tedious and irksome begging, and not to refresh the bowels of the needy. This is not to be accounted the good alms.  
Last of all, ●f alms be preposterously bestowed to a perverse end, either for vain glory & applause of men, or for hope sake of a better worldly profit or for to merit or expecta reward in be●●●n for ●● (for which cause the papists are so libera ●●n their alms or to stay amutmous and rebellious people that are read to make garboils, to avoid the extremity they endure by famine or for any other public and political or private & beneficial cause: All which things hereafter shall be more largely handled: If it be given to any of these ends, or to any other end, then to this end, for to show mercy, it is to no end before almighty God nor it is no true alms.  
I have adjoined this treatise to the former, 
That fastine and giving of alms are to go together. Esay 58.  because that they are conjoined in the Scriptures, and go both together. For God saith by the mouth of his Prophet. Is it such a fast that I have chosen, that a man should afflict his soul for a day, and to bow down his his head as a Bulrish, and to lie down in sack's cloth and ashes? Will't thou call this a fasting, or an acceptable day to the Lord? Is not this the fasting that I have chosen, to loose the bonds of wickedness: to take off the bevy burdens? to let the oppressed go free? and that ye break every yoke? Is it not to deal thy bread to the hungry? and that thou bring the poor that wander into thine house? when thou seest the naked that thou cover him, and hide not thyself from thine own flesh? Wherefore that which God hath joined together, let no man put asunder. Augustine giveth a reason why fasting and Alms should be combined and linked together. Noli●eiunium putare sufficere. Ie●umū te castis got non alterum reficit. 
Aug. in Psal. 42.  Do not thou think that fasting is sufficient. Fasting doth afflct thee: it helpeth not another. Ambrose accounteth fasting without alms a mere merchandise, & trade of gain. 
Amb tom. 3 S. ●m 33.  Qui sic abstinet ut nihil pauperibus de suis epulis largiatur: videtur quaestum sibi suum fecisse jeiunium, & negotiationem parcando, atque ideo bona elecmosyna cum jeiunio. They who do so abstain from meat, as they give nothing of that which they spare unto the poor, he seemeth to make his fast gainful unto him, and to make an occupation of sparing, and therefore he concludeth that alms 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 jeiunium & elecmosynam. Wilt thou have thy prayer fly up unto God? give it two wings, fasting and alms. Let these two therefore as Hipocrates two twins, 
Isai. 58.  go hand in hand together. Then shall thy light break forth as the morning, and thine health shall grow speedily: thy righteousness shall go before thee, and thee glory of the Lord shall embrace thee: then shalt thou call, and the Lord shall answer: thou shalt cry, and he shall say here I am. join thou therefore thine alms with thy fasting, it is no false and inferior duty, but it is an honourable and right noble action, and condignly to be matched with it. There hath been no man, no not of the highest dignity, but have stooped unto this, and have been desirous to seem bountiful, liberal, and gracious, and to do good to others. Titus Vespasian at night time, succouring and helping the afflicted people, 
Tit. Vespatianus.  wept that he had not been beneficial unto any all the day time, complaining and saying: Amici diem perdidimus: My friends we have lost this day. Christ himself saith, that the Lordly Gentiles stood much upon this point, and loved to be credited with this report. The Kings of the Gentiles reign over them, and they that bear rule over them, are called gracious bountiful and liberal Lords. 
Luke 22.25  The Ethnic people acknowledged such to be acceptable unto God, and therefore they worshipped iovem bospitalem, of whom Virgil thus recordeth.  
jupiter hospitibus nam te dare iura loquuntur.  
Natural affection stirreth every man that is not of a stony and flinty heart, to a pitiful regard and commiseration of the poor.   

CHAP. II. That God is the author and commander of Alms, and what principal reasons moved him unto it.  
IT is manifest that to give alms is both a necessary and excellent duty, because the author of it is most excellent, who is God hunselfe, who commandeth no trivial or needless matters, but only such things as serve to greatest use, and are most behoveful for us. We are by nature lovers of ourselves, but God who is rich in grace, and full of all mercy yea, is mercy itself, doth touch our hearts with the finger of mercy, and hath engrafted and ingenerated in us bowels of compassion to be extended towards others. And therefore that we should put to our helping hand, to raise the poor out of the mire, and pit off destruction, into which there be many that fall by reason of their want: he is not only diligent to exhort us thereunto, but very o●ten in the scriptures very perentorily doth command us. He commandeth the Israelites not to vex any stranger, 
Exod. 22.21  or be grievous unto them, but to entreat them civility, and to entertat●e ●hem courteously: insomuch as here tofore they themselves had been strangers in the land of Egypt. By calling into them ●●mdes their condition that went before he give us a very needful lesson, by recounting with ourselves the times that are past, to think of times to come: Temp●● pateraum, est metus futuri. The time past, put us in fear of time that may come: for there is nothing betiding us before, but may befall us again: and there is no calamity incident unto others, but may light upon ourselves. We sing now the lords song in our own land, and the Lord hath graciously turned our former captivity in the days of Queen Mary, as the rivers of the South: He hath put off our sackcloth, and gi●ded us which gladness. We are now well, but we have no assurance that we shall always so continue. We may again sit by the waters of Babylon, weeping and howling for the remembrance of Ston: 
Deut. 15.  we may be driven from our houses, and put to beg our bread in desolate places. Wherefore let us now have a feeling of others that are brought into this misery, as we would have others have respect of us, when we are in extremity. In the law he earnestly chargeth, that they who will be his people, do so order and dispse their public and private goods, as they may provide that there be not a beggar amongst them in Israel, to run from door to door to beg his bread and like a runagate to continue in scarcity. And that this proviso may better be had, he himself prescribeth the only course herein to be followed, to prevent this extremity, that God's dear servants might not be exposed to the wide world, as spectacles, & gazing-stocks, and examples of contempt, in respect of want. To this end do serve these several constitutions. 
Deut. 14.  First of tithes to be gathered at the end of the third year, that part of them might remain for the poor. 
Deut 1.2  Of debts to be forgiven every seventh year. Of the year of jubilee, 
Levit. 25.  in the which every man that had sold his possessions might return to them again. 
Deut. 14.  Of solemn feast-days, consisting upon gratulatory oblations, that whilst they fed largely, 
Levit. 23.  and were merry before the Lord, they should be mindful of them who were poor and succourless, 
Levit. 25.  that they might have part, and rejoice also with them. Of reaping of the harvest of the land, that they should not rap every corner of their field, neither gather the glean or leavings of that harvest: And if that a sheaf 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 less, and for the widow. And when they did beat their Olive trees, that they should not go over the boughs again, neither that they should gather their Grapes clean, but leave them for the stranger, fatherless, & widow. And this which was thus enoined in the law, was afterwards diligently looked unto by the Prophets: & so much esteemed, as the legal sacrifices, and all other outward exercises of religion were commanded to give place to the works of mercy. And therefore by Hoseas, 
Hose. 6.  he telleth such as looked by their sacrifices for the for● forgiveness of their sins, and such which were committed to the great vexation & oppression of the poor, 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 have chosen, to loose the bands of wickedness, to let the oppressed go free? to undo every yoke? to break thy bread to the hungry, and that thou bring the poor that wander into thy house? If thou s●est the naked, that thou cloth him, and hide not thyself from thine own flesh? It would be too long to stand upon every particular commandement●n the Psalms. & the Prophets, inserted for this matter. 
Gen. 3.  He disdained not with his own hand● to  our first parents when as they were naked, to signify that he is a helper of the poor and destitute, but as for the way of the ungodly, be turneth it up side down In the new Testament this commandment is no less diligently & strughtly enforced let a few places stand in stead of many. Sel (saith Christ) that which thou baste, 
Luke 12. Luke 3  and give it unto the poor. He that hath two coats, let him give one to him that hath none. 
Luke 6  Beye merciful as your beavenly father is merciful: And give, and it shall be given to you again. 
Luke 10  In the Parable of him that descended from jerusalem to jericho, he is commended that showed mercy. The lord being moved with mercy and compassion, relieved and sustained a hungry multitude with five loves, 
Luke 9  and a few fishes. And he him elf willeth us, that we make ourselves friends, of the unrighteous Mammon. 
Luke 16  To the young man that asked the way to heaven, 
Mark 10.  he answered, that if he purposed to come thither, he must here sell all that he hath, 
Luke 19  and give it to the poor. Zacheus for giving half his goods unto the poor, was pronounced by Christ to be one of Abraham's children. 
Luke 12  The covetous earl that said he had not roomth to receive his corn, when as there was poor enough ready to receive it, was judged a fool, and had that night his soul taken from him. To him who shall give but a cup of cold water to a Prophet, in the name of a Prophet, 
Mat. 12  he promiseth that reward of a Prophet. 
Mat. 25.  And whatsoever is given to the poor is but lent unto God, for he is their sure●ie. & noteth it in his books: and recordeth it amongst his own accounts, saying: Whatsoever ye have done unto one of these little ones, ye have done to me. enter into my father's joy. Whom would not such gracious, and comfortable promises entice and allure? who will stand against such an army and host of Scriptures, but such proud ungodly people, of whom David speaketh, 
Psai. 10.  The ungodly is so proud as he careth not for God, neither is god in all his thoughts? only Nabal & David's fool will disobey this exhortation, who saith in his heart there is no god, 
Psal. ●4  & who is David, & who is the son of Ishai? that I should give my meat appointed for my harvest-men unto him? But good Abigael will come forth with presents, with cakes, raisins, and wine, whereby she not only prevented a mischief, but received a benefit: for she was thereby married unto David. 
1. Sam. 25.  So good people will offer such necessaries as the poor do want, whereby they shall escape the Lords vengeance, & be partakers of a blessing, and be espoused and wedded unto Christ. Wherefore, have a special regard of this duty, for his sake that is so earnest to obtain it at your hands. We cannot contemn it, or carelessly remit it, without notable contempt showed unto him, who hath so seriously & effectually commeded it.  
Now if we should further debate the matter, 
Why God did command the giving of alms, and why he made some rich, and some poor  and reason the case, and ask why God hath ordained this duty, who could if it had liked him, created us all of like condition, that each ma might have lived by himself, & not have stood in need of another's help? We answer with S. Paul, Who art thou that disputest with God? and wilt pry into his coun●sels? and take of him a rekconing of his doings? If this answer sufficeth thee not, that thou mayest be fully satisfied, I give thee these reasons, whereof every one if they might be followed aptly might be proved by the word of god, being warranted thereby. First because the rich and the poor are both necessary: the one for the other. Duo sibi sunt contraria, 
Aug. in Lue. Serm. 23.  sed duo sunt sibi necessaria nullus indigeret, si invicem se support arent: & nemo laboraret, si se ambo invarent. Dives propter pauperem factus est, & pauper propter divitem factus est. Pauperis est orare, & divitis erogare, & Dei est proparuis magna pensire. They are both contrary, but they are both necessary, none should stand in need of another, if every man could uphold himself: & none would labour, if so be they were able to live of themseleus: the rich is made for the poor, and the poor for the rich it is the poor man's duty to pray, & the rich man's to give: and the property of God to recompense small things, with a great reward. Wherefore, that one should supply an others want, he would not so provide for mankind, as he did for the birds of the air, & the beasts of the field, who are fed and clothed by the providence of God, without the industry and labour of another: but he hath so disposed of our condition as there is none so nobly borne, so rich, so honourable, so learned, wise, and strong, as he is able of himself to supply all wants, without the assistance, and supportation of any other. Therefore our common estate is such, which needeth a helper: but beside, there are such infinite chances, and changes, unto which we are subject, and object daily, by which from weith we fall into poverty: from plenty, into scarcity: from prosperity, into misery: as unless there were differences, and inequalities of degrees, whereby we may supply that which an other wanteth: it should not be possible that any should long continued. Some are impoverished by long continued sickness, whereby, whilst they are unable to do any work, they consume that they have, upon needful expenses, and come into beggary. Some by war, and invasion of the enemy, are spoiled of their goods, and chased and drive out or their country, & inheritance of their ancestors, and are put to all extremity. Others by some secret judgement of God: as by casualty of fire, by violence of wind & weather, suffer shipwreck, and are undone. And some bring provertie upon themselves, whilst they are secure, and careless of their estate: riotously wasting their goods, and making havoc of their substance. 
Pro. 14.17.  Yet none of these do happen by chance & fortune, and evil luck, but by the determinate counsel of God, Who (as Solomon saith) is creator both of rich & poor: and hath his certain and necessary purposes: for a manifold use and profit doth arise, from this his wise providence. First hereby is just occasion given, of preserving and increasing mutual love and good will amongst men, which would either lightly be esteemed, or peradventure would seem strange, becave it would not be known, whilst every one should attend unto his prtuate good, and not have any use & dealing with an other. Again, it not only occasioneth love, but it is as it were a spur unto our natural dulnesle, quickening, and giving life unto the mind, to be condiutors unto others, considering what necessities may light upon ourselves. It thirdly giveth matter for us to work upon, that we should not be idle: the poor have matter to exercise their patience, and the rich to show their thankfulness. He hath given to some abundantly, that men should know, that god hath power over earthly things: that all the beasts of the forest are his: and all the cattle over a thousand hills: but he hath given more sparingly unto others, because he saw it was fittest for them. If God should grant every one his heart's desire, and not disappoint him of his own lust, many would worship him for their private lucre, & not for love sake. Therefore that he might be sincerely served, with due devotion, and not feignedly, through ambition, he hath ordered that some should be poor. He hath sent poverty, for the good of the poor, and riches, for the good of the rich. Want to the poor is oftentimes as good, as hunger to the sick. This killeth the disease of the body, and the other of the soul. Trees are lopped that they may thrive the better, and divers are impoverished, 
similitudes.  that they may live the better. Superfluous and luxurious shrubs, do often hang over very toward branches, and do hinder their growth, and there climbing up, and therefore it is needful that they should be pruned: So riches overshadowe and keep down the mind, and do hinder the growth of of our forward affections: not suffering them to climb up to heaven. It is therefore expedient, that they should be cut off, 
a similitude.  that they might not trouble us. Therefore as we use to clip birds wings that they should not fly from us: so God doth often cut from us our wealth that we should not sly from him. Riches is also good for the rich, for it is a more blessed thing to give then to receive: for by giving and showing mercy, we show ourselves children of our heavenly father, who is merciful unto us. For this cause Christ for Martha her good, graciously diverteth into Martha's house, to sup with her, when he had other houses to turn into beside, and might have commanded if it had pleased him a legion of Angels to minister unto him. But because he might enter into her soul, 
Luk 10.  he entered into her house. Her riches therefore, whereby she was able to entertain so good a guest, were profitable to her, and tended unto her good. So was it for the good of the widow of Sarepta, 
1 Reg. 17  to give alms unto the Prophet, as it was to the benefit of Abigaell the Shunamite, to bring presents unto David. 
1 Sam. 25.  Therefore since both estates are ordained of God, and he made nothing but he saw that it was good: 
Gen. 1  yea in wisdom hath he made us all (saith the Prophet David, and the earth is full of the goodness of the Lord: let all of us, both rich, and poor, direct both our estates unto that which is good: neither waxing proud, in respect of prosperity, nor suffering ourselves to be swallowed up of sorrow, because of adversity. Though our souls here be filled with the scornful reproofs of the wealthy, and d●sd infulnessE of the proud: yet the poor shall not always be forgotten. But there shall come a change of times, 
Luc. 2.  when he shall raise the poor out of the dust and set them amongst the Princes, even the Princes of the people when he shall throw the mighty from their seat, and shall exalt the humble, and the meek. When as jacob was to bresse the the two sons of joseph, joseph placed Ephraim, 
Gen. 38.  which was the elder by birth, at the right hand of jacob, and Manasses the younger, at the left: but jacob altered and transposed his hands, and laid his right hand upon Manasses, and his left hand upon Ephraim so in this world, the leader brethren have the upper hand, & the poor 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 themselves best, and give his blessings unto his little ones, and place them at his right hand in his kingdom. 
A Similitude.  It is with the wealthy, whilst they are in their roomths, as with the teeth whilst they are in the head: for so long as they are sound, we cherish and preserve them, and keep them carefully, but when they wax worm-eaten, putrefied, and corrupted, we pull them out, and cast them away from us: but contrariwise, we do with our legs, which be the inferior and neither parts, bearing up the weight and burden of our bodies: which solon gas they are whole and sound, we exercise with con●nuall labour and going, making no respect or difference of places, accustoming them to all base and serviceable duties. If they shall wax lame, and be disabled by any misfortune, to execute their business, we do not curte them off, or entreat them roughly, but we tend them daintily, and take great heed to them, refreshing and helping them, as if so be they had not been made for sorrow, but given us as a jewed that is to be nicely and tenderly laid up. The rich men in this world do resemble the teeth, for they occupy the head, which is the chiefest room: if they shall corrupt and lose their favour, & by any accident be unseated, and deposed from their high places of digmtie, they run into a general contempt of all men, & are basely reputed of: but if they die, unless that God doth give the greater grace, they die without compunction and remorse of conscience, and so without repentance, whose damnation sleepeth not. But it is not so with the poor and contrite heart, which here as feet and inferior joints, do undergo all sorrow, and bear the heat and burden of the day. If they be distressed, the Lord is their comfort, he doth strengthen their weak joints, and if they fall, he raiseth them up. They are distressed, but they are not forsaken: they faint, but they perish not: they bear about them the death of our Lord jesus, that the life of the Lord jesus might be manifest in them. And when they die, their heaviness is turned into joy, their travail into rest, their misery into all felieitie, their souls by the Angels being carried into Abraham's bosom. We conclude therefore this chapter as the Apostle Paul, who after a long discourse of God's providence, and of his hidden mysteries, breaketh out into this pathetical exclamation: O the deepness of the riches, 
Rom. 11.33  both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out? for who hath known the mind of the Lord, or who was his Counsellor.   

CHAP. III. That God's commandment to give alms is general, appertainig unto all, and that none is exempted from this duty.  
THey do grossly err, who think themselves free, imposing and laying this burden upon other, but not meaning to lift up the same themselves, with one of their fingers. Alms is a work and duty of charity, but the rule of charity is prescribed unto all, and there is none that hath a privilege that he should not be charitable. Yet this must be considered, that as all alms are not of the same nature, but are distinct, and of two kinds, public, and private: so all men confusedly, are not to give them, but according to their callings, which are likewise either public or private. 
Public Alms. Act. 2.4.5.6.  The public alms, is that which cometh from the stock and goods of the Church, and from a common purse: the dispensation and distribution whereof, was in the beginning committed unto the Apostles, who afterwards feeling it too burden some unto them, in regard of the charge of many churches which did lie upon their shoulders, and thinking it not meet to leave the word of God, to serve tables, they did put it away from them, and surrogated Deacons in their rovines, to perform this office. But now in this Realm, the charge in some sort is translated from them, and committed to others, as Churchwardens and Collectors for the poor, being lay persons. And this order is good and convenient enough, if so be they be faithful, and defraud not the poor, by appropriating to themselves, that which was given unto a public use. For the provident regard of provision for the poor, principally doth belong unto the charge of the Ministers and Deacons, who by exhortations and admonitions, are diligently to further it: and to the civil Magistrate more especially to effect and order it, who are over their people, as the head and mind is over the body to guide and direct them. And therefore as the head and the mind is very provident for the good of the body, and neglecteth not any inferior member, but doth aydeit and support it, seeing, hearing, and understanding what is good for it. quickening, and heartening the whole body: So is it the part of a good Magistrate, circumspectly to provide and foresee the welfare of all, of what degree and calling so ever they be, and not to grow remiss and slack in their office, when the needy state and calamity of the poor, doth cry for their furtherance, as now it doth most pitifully, in the heart, and bowels, and elbows of the Realm. Our most gracious Queen hath often enough charged the Magistrates under her, to have a care of this matter, and to see the poor to be provided for in this time of scarcity. But her commandments is nothing industriously & carefully executed: 
Maultwormes and badgers.  merciless maultwormes and badgers do more and more abound, who engross the markets, and buy up all the provision of corn that should serve the poor, and enhance and raise up the price of it mightily. And what care these though the poor eat the flesh o● their own arms, 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 give the mit, while they cry till their hearts ache, and there is none that will hear them. What a rabble of beggars and hunger-starved people run up and down the Cities, Countries, 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 do not maintain them according to the godly laws of the Real ●e, in that case provided. But for the magistrates to see them, and not to take order for them, as if this business belonged not unto them, it is most intolerable. And so did the Athenians in ancient time think, as Isocrates the Philosopher, in Ariopagita, 
A similitude.  doth witness. It is turned to the father and masters great reproach, to suffer their sons or hired servants to range about, rattered & torn, half naked & hunger-starved, and to be troublesome to every house and neighbour to whom they come. It is no less discredit to a public governor, to permit his people committed to his charge, to rogue about the Country, not without great scare and detriment that they do, wheresoever they become, if they be not well looked unto. Moreover, the perverse and impatient minds of a number of sturdy beggars, which very extremity of need enforceth, are oftentimes dangerous unto a public state, whilst beholding others that have bread enough, and themselves ready to die for hunger, they fret, and fume, and gnash with their teeth, and hurl out mutinous and seditious words, as mad men do stones, wanting but opportunity of time, & place, to work further mischief. Besides, from hence many other very hurtful inconveniences, do commonly ensue. Many steal and filch, and carry away. Many maids publicly prostitute themselves unto sale, and all kind of whoredom, and old women play the bawds, making all sin and wickedness to be the porters to bring in their livings, not otherwise being able to supply their wants, and provide for their necessities. The best of them, while they make a trade and occupation of begging, by little and little, grow very disorder lie, shaking off the yoke of discipline from their shoulders, and grow senseless in Religion, and without feeling of God, and godliness. It was not therefore without urgent cause, that God provided, by a special Law, that that there should not be a beggar in Israel, Which caveat and proviso amongst the gravest, and wisest of the Gentiles, was holden most necessary, by a common experience, perceiving right well, that this unseemly begging was not only hurtful unto good conditions, but the very seminary of all looseness of life, the mother of all evil, and the spawn of all sin. Among the ancient Romans', it was enacted, and ordained, that none should go about begging, and by the law of the twelve Tables, this lewd course of life was utterly inhibited. The Athenians likewise, took order for the same, Now because in such cases, there is great need of public authority, the Magistrate whom God as a nursing father, 
Isai. 49.  hath set over his Church, must see this thing performed, and kill this Serpent, while it is an egg, and the fruit of this evil whilst it is in the bud, and not to suffer it to blossom. Wherefore let them set rulers and officers, to oversee this business, that pilfering varlet may be punished, and poor impotent people in necessity relieved. And those that are appointed Collectors and Stewards for the poor people, must remember the charge which the Apostle giveth them, 
1. Cor. 4.  that it is flat sacrilege to convert any thing bequeathed to the poor, and to the Church bank, for the poor, to their privy filthy lucre, or unto any other end whatsoever, then for which it was given. In the old law, under pain of a curse, 
Deut. 7.  God peremptorily did forbid, that no man should bring any silver or gold, which had before been consecrated unto Idols, unto his house. What shall therefore become of them? Who dare feloniously carry away that, 
Church robbers.  which hath been offered unto God, and given for the relief and succour of the poor? Achan for stealing a wedge of gold, 
josu. 7●  and Babylonish garment, from the spoil of Hiericho, which God had decreed should be burnt with fire, brought first a slaughter upon the host of Israel, and afterward a fearful destruction upon himself. What favour then can they look for, 
A warning for beggars of conecaled Church lands, and such as look for the downfall of Bishops. to pray upon their possessions.  who do swallow up whole Churches, and make a strip and waste of such goods, as have been by the zealous liberality of their ancestors, consecrated unto the godly use of the Church, and securely do wink at this villainous, and most barbarous sacrilege? I may say of many idle and profane professors, which bear a show of godliness, but indeed have denied the power of it, & are unto every good work abominable, as the kingly Prophet did say of the Heathenish people of his time, O God, the Heathen are entered into thine inheritance, thy holy temple have they defiled, and have made Jerusalem a heap of stones: they have broken down the carved works, with axes and hammers. A strange and fearful judgement of God, was sent upon Anantas, 
Acts 5.  and Saphira his wife, for keeping from the Church, that which was their own they died suddenly. Let the Clerophagi of our times, and beggars of concealments, and goods of the Church, look unto themselves, and in time be warned by this dreadful example, they are judas whelps, and like a litter of rank hellhounds appointed, unless they do speedily repent, and make restitution unto certain damnation: and so much of public alms, and of the Magistrates duty herein.  
Alms is private: 
Private alms.  and every private man standeth charged with this duty, every man must put to his helping hand, to the relief of the poor, as ability doth 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 unto an other. That which the fabulous writers do record, of the Lion, that was catched and taken in the snare, and delivered by the Mouse, is oftentimes verified by open experience, when as Kings and great men in extreme times, by the service and ministery of the basest vassals, are rescued from imminent and very great danger. King Xerxes, though he were a renowrned and puissant Prince, and of that power, that he had covered the whole face, and breadth of the sea, with ships, as with a bridge, yet was he glad to betake himself to a poor fisherman's boat, whereby by striking over into Asia, his life was preserved. The widow of Sarepta, albeit the remainder of her provision, was but small, & almost quite done, yet did it stand Eliah in great stead, when the famine was so great. There is none so poor, but he is worth a cup of cold water, when as any shall need it. God respecteth the giver, rather than the gift and his willing mind is far more acceptable, than all the presents themselves, that we can give him. Show therefore thy good will and thou hast given thine Alms. But of this more is to be set down afterwards under another title, and therefore here I will the rather pass it over.   

CHAP. FOUR To whom we must give our alms,  
THe nature of the word Alms, 
Alms to be given to the poor only.  doth point out the persons, to whom they must be given. Eleemosyna, and Misericordia, which signifieth alms, and mercy, being two words (as before hath been declared) of one signification, and to be confounded: so as all those whom the law of charity, orcommon sense itself willeth us to tender: are the persons and subjects, unto whom our devotions and alms must be extended. Thus much the Philosophers of the Gentiles did acknowledge, among whom their prince, and great man Aristotle, to this purpose speaketh famously: who being taxed and censured by his friends for giving money unto a lewd & unworthy man, yet an extreme beggar, thus gravely answered them: I took not compassion of his wickedness, but of his want. This distinction is allowed of by S. Aug. & and he himself useth it, 
August in. Psal. 102.  saying. Homo peccator duo sunt nomina: aliud quod homo aliud quod peccator, quod homo opus est dei, quod peccator opus est hominis. Da operi dei, non operi hominis. Man and sinner are two names: it is one thing to be a man, and another to be a finner. That he is a man it is the work of God. That he is a finner, it is the work of man. The scripture moving us to liberality, & bountifulness, do will us that we show it not to the rich, but to the poor. Give meat to him that hath none (saith our Saviour Christ) & when thou makest a fest, call the poor, 
Luke 3 Luke 24  the blind and the lame. And he that hath two coats, let him give to him that hath none. 
Luke 3 Luke 10  The Samaritan is commended, because he extended his compassion to an unknown man, in an unknown place, upon his great necessity. 
Luke 16  And the rich man was damned, who would have no feeling of the poor man's necessity. When Zacheus was converted, and would deal out his devotion, 
Luke 19  he singleth out the poor, upon whom he will bestow it. Behold Lord (saith he) half of my goods do I give unto the poor. This is the charge, 
Tob. 4  and commandment of Tobias: That we should not turn our face from any that is poor. The object of mercy is misery: we cannot take pity of him, who is in no misery. He speaketh absurdly, who saith he taketh mercy of the heavenly angels, who are in all felicity, whose condition is happily to be wished, & caunot possibly properly be pitied, So we cannot be compassionate of the rich man's estate, who cometh into no misfortune like to other men: but only of the poor that are trodden down like worms, afflicted and persecuted, and oppressed of every man. Who are afflicted, hungry, and naked, cold and in misery, if they be not? poverty is naturally subject unto many wrongs: therefore it is not only convenient, but altogether necessary, that we be mercifully inclined towards the poor, and that with our alms we be liberal and plentiful unto them. There are many that have too much, let them give to them the have too little. We feast those superfluously that have no need: but we relieve them sparingly that have the greatest need. It is not unlawful for thee to be bountiful, and liberal at thy Table. Conceditur tibi, utere superfluis, da pauperibus necessaria, 
August. in Mat. serm. 5 A heavenly saying of S. Augustine.  utere preciosis, da pauperibus vilia: expectat à te, expectas à deo, expectat ille manum, quae facta est secum, expectas tis manum, quae fecit te sed non solum te fecit, sed pauperem tecum. Ille nihil portat, tu nimium oneratus es. Oneratus es? da illi, de eo quod habes, & illum pascis & onus minuis. It is granted thee: use thy superfluities, but to the poor give their necessaries, use thou the richest give the poor, the meanest. He looketh to receive from thee, thou lookest to receive from God: he looketh upon the hand that was made with him, & thou lookest upon the hand that made thee, which did not only make thee, but the poor man with thee: he beareth nothing, but thou art too much loaden. Art thou too much loaden? give to him of that that hast, and thou easest him, and easest thyself of thy burden: 
A similitude  we are to put our liquor into empty vessels, and not into those who are already full and can hold no more. 
2. Reg. 4.  Elizeus poured oil into the empty cruse of the widow of Sarepta, so thou shouldest pour the oil of thy mercy upon the hungry and empty souls, destitute and void of all manner of comfort, and not bestow thy wealth upon the wealthy, for that is to carry sticks into the wood, and water into the river, which is to no use. Put therefore a penny into an empty purse, and a loaf of bread into an empty stomach, & a garment upon a naked back, succour thou him that is succourless. But the contrary course, is now commonly practised, and that saying of the Poet fulfilled. 
Pauper eris semper sipauper es Aenciliane:  
Dantur opes nullis, nunc nisi divitibus.   
Nothing now is given, but to him that hath already, 
A preposterous course.  we usually send a couple of Capons, or a fat Weather, or a Bullock unto him that is abundantly provided of all manner of store, whose larder houses are replenished with variety of all things. Those whose bellies are already crammed so full, as abstinence and hunger is more needful for them, to help digestion, than a fresh repast further to surcharge them, are followed and glutted with continual rewards. But the languishing, pined, & consumed soul, miserably gripped & tormented with famine, roaring for very disquietness of heart, crying & begging with grief, and tears not to be expressed, is not regarded, but sent empty away. We give unto the rich, that may better reward us: to great men in Court, to further our suits: & make requests for us: to men in office & public authority, to purchase their favour and good will towards us. But because we think the poor unable for to pleasure us, we think not of them, but despise and contemn them. 
A similitude  This is a perverse & preposterous course. For the earth that is dry, is to be watered, and not that which with dews and shewres, have been largely battled. The poor that is like unto a droughty ground, is to be refreshed, and not the rich, whose eyes swell with fatness and are lusty and strong. Those that are so wasteful when there is no need, & so strait handed when just occasion is given to be liberal, resemble the rivers, 
A similitude  which give waters to the sea, where there is too much, but supple & refresh not the thirsty lands, whose furrows do gape wide, & have no moisture in them. And are like the hare, whose former feet upon which doth lie the chiefest weight & burden of their bodies, are shortest, 
A similitude  & have their hinder legs longest, upon which almost no part doth lie to be spported by them. Or they may not unfitly be compared to the Israelites, who could offer their chains, jewels, and chief ornaments, 
A camparison.  and would spare no cost to erecta Calf, and commit wickedness: so there are too many that care not what they spend upon whores, and hounds, and vain and idle pleasures, but will be as niggardly & pinching as any, when contributions are to be required unto godly uses, to schools of learning, to the repairing of high ways, to the maintaining of necessary war against the Spanish and Popish enemies, or to hospitals, or houses for the poor, or to the travailing impotent beggars, when they sit howling at their doors. Ambrose complaineth of such doings, which were usual in his times, 
Ambros. Tom. 3. Serm. 33.  as in these. Vides in nounullorum domibus, nitidos, & crassos canes discurs rear, homines autem titubantics, & pallentes inceders. We see in many houses, the dogs running to and fro, smooth and broad: but men stumbling for feebleness as they go, 
Amos 6.  & to look ghastly with pale and wan looks: we are right like unto the old jewish people, who drink wine out of large bowls, 
August A similitude  and make ourselves glad, nothing respecting the affliction of joseph. If the hairs of our head be not cut even, we run unto the Barbour, and we are angry with him, if it be not done accordingly: and thus we curiously stand upon a decency, in the vilest and basest things, which are no members, but the excrements of the body: but we take no order for matters of more moment, for the relieving and helping the poor, the true joints and members of Christ his mystical body. If any of our fingers be a little distorted, 
A similitude  we presently require the help of a Physician, that it might be better. Thou art of a distorted and crooked nature, & merciless to the poor: be thou reform of thy heavenly Physician, that thou mayst be brought to a charitable inclination, and to the right course of nature, which is, to be tenderly affected towards those that are in extremity. The ancient Christians were so devoted unto charitable affections, and duties of mercy, as they contented not themselves with ministering to the wants of poor afflicted Christians of their own Religion, but further, they assisted the idolatrous Gentiles and jews, who were their enemies, with their liberal devotions, supplying their necessities. Of this we have a memorable example in Eusebius, in the time of famine, pestilence, 
Euseb. lib. 9 cap. 8.  and murrain, which raged horribly under Maximinus, at what time great number of Pagan people, through the tender commiseration of the Christians, were saved from destruction, who otherwise most miserably and ruefully must have perished: whereby it came to pass, that those which before did prosecute the Christians with open hostility, became their friends, and entreated their good will, and publicly did avouch, that only compassion was showed by the Christians, and therefore that the Christians profession, was only the true religion, which traded and instructed the followers thereof, in duties of godliness. Which julian the Apostata, 
Mark this well.  marking, and considering, lest for their munificence they should be honoured, and carry the applause, and love of the people: he commanded certain Hospitals to be erected, endowing them with land, 
Sozom. li. 5. cap. 16.  and yearly revenues, by which the poor might be succoured 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 foul shame, for the worshippers of their gods, not to be aiding to the needful estate of their own people, with their charitable contributions, when as the wicked Galileans (for so this cursed wretch termed the Christians) were not only good to their consorts & fellow professors, but also to the utter & spiteful enemies to them, and their religion, not permitting any of their own company, to be troublesome unto any, by begging of relief. I would this saying could now be made good, to the glory of him, and our credit, whose names we do bear, and whose doctrine we seem to hold. But it is far otherwise: we are but painted tombs, outwardly glorious, but inwardly we are full of corruption. We will vex a poor man, with a hundred questions, as from whence he came? whether the place where he hath been brought up, is not able to relieve him? whither he will go? why he do not work? whether he hath a licence & protection to beg? with many such like speeches, before we will give him any thing: and when we do give him with much ado, what is that we give him? but a dry crust which we commonly cast unto a dog. We do therefore dissemble with our lips, & flatter with our double tongues, our zealous speeches, are but to deceive the hearts of the simple, and to blear the eyes of the world: Resembling the gibeonites, in crafty wiliness, who made josua, and his soldiers believe, 
josua. 9  that they were men, that came from a far country, and would make a league & friendship between them: and to induce them to the better crediting of them, brought old shoes and bottles for wine, old sacks, and old bread, that was dried, and mouldy. But as the outward cowl, maketh not a Munk, so a theorical & outward profession, maketh not a Christian. The king's daughter is glorious within. Christian's must be inwardly & outwardly glorious. Wherefore let us bring forth the fruits of Christians: For as the tree alms 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 be straited, but to have passage enough.  
In distribution of alms, 
We must first help our kindred. 1. Our spiritual kindred  Exhibition and benevolence unto needful persons, we must first begin with those that are near unto us in consanguinity, and alhaunce, both spiritual, and carnal. Hereupon saith Saint Paul, 
Gal.  Whilst we have time let us do good unto all, but chiefly unto those, that are of the household of faith. Under the household of faith, comprehending all those, which by faith in Christ jesus, 
1. Tim. 5. 2. Our kindred by the flesh. Esay 58  are members of the Church, which is the house of the living God. secondly, our brethren according to the flesh, are to be considered, whom the Scriptures do call our own flesh. Of which Esaias speaketh, saying: Turn not away thine eyes from thine own flesh. How much we own of duty unto them the Apostle showeth us, when he absolutely doth affirm, that he that doth not provide for his house and family, 
1. Tim. 5.  hath denied the faith, and is worse than an infidel. And that we should not think ourselves to be only tied to these, and that the debt is paid, if we have relieved these, we must not here pause, and set down our rest, for we are debtor to other poor beside, and the springs and rivers of our liberality, must stream and issue further, 
Secondly we must help our neighbour.  refreshing and making glad all that be in the way, whose estates do stand in need. And here must persons also be respected, they must not without distinction be confounded. And amongst these, those that are our neighbours must be first considered. Under our neighbours, we do understand those, 
Who are our neighbour.  who not only by kindred, country, and dwelling are near unto us: but those whom God doth join unto us upon any occasion, either by mutual friendship, & society, 
Our countrymen travelers by the way whom we mere. Luke 10.36  or by lighting into their company in our travel and journey. Such a one was that traveler, who as he was journeying form jerusalem to jericho, fell among thieves, and was miserably wounded, and left half dead, he being by country, a man of jerusalem, & the other a Samaritan, both of a contrary profession, and kingdom, was called by Christ, the neighbour of this man. He was his neighbour, because God had appointed him, that as a neighbour he should meet him, relieve and comfort him, as one neighbour should another. 
1. Reg. 17.11  Such neighbours were the Prophet Eliat, and the Sidonian widow of Sarepta. She when Elias requested Alms, stood much upon herself, and her own child, fearing their need, taking it to be meet according to our former rule, to serve her own first. But by the motion of God's spirit, 
1. Kin. 17.9.  her bowels waxed warm, & tender towards him, and this God had purposed before, saying unto Elias: I will charge the widow for to feed thee. 
john 3.16  We are willed, to lay down our lives for our brethren: we must therefore much more relieve their hungry bodies, 
1. The weak 2. Old men 3. Children.  & minister unto their external & worldly wants. We must secondly respect infirmity of age, and weakness of nature: as infants and young children, whose joints as yet being lose and tender, are not able to do any work, to bring in their living: or wearied old men, drawn dry and enfeebled for very pure age, disable every way for to help themselves. Finally, these are not to be neglected upon whom the world and fortune which is often an unpleasant Stepmother, 
4. Of poor parentage. 5. That have suffered loss by casualty.  hath lowered and frowned. Who either by descent and baseness of birth, are exceeding poor: or those who from great wealth, have been brought to low ebb, not by their evil life, or misdemeanour any wise, but by God's secret providence, as Merchant ventures, or such who by their liberality, and bountiful good natures, and good works which they have done, have impoverished, and utterly undone themselves. Unto these bonds is Charity to be restrained, and these be the persons that must be succoured with our helping devotions. We have not straightened the bonds of it: for this is so large a field for it to walk in, as whither so ever we shall turn ourselves, we shall find one or other of these suitors, ready to make request unto us. Now lest our readiness in giving of Alms should make a greater crowd and swarm of beggars, 
Rogues and sturdy beggars are to be repressed by the magistrates  who are reeadie to come flocking unto every dole, and embolden them too much, whereby they might be soon both wearisome unto us, and intolerably surchargeable unto the Commonwealth: It is meet, that for the stay and remedy thereof, the Prince and justices should interpose their authority, to punish all such, who make a gain and occupation of begging, and under the cloak and pretence of poverty, like Rogues and vagabonds, do live in all idle and unsufferable liberty. The ancient Romans had their officers, who were called Censores, 
Censores.  whose office and duty it was, to look into every one's life, and what they did, and they had authority given them from the Senate, severely to correct all idle delinquents, after their discretion. The Ariopagitae took the said course at Athens, 
Ariopagitae.  taking account of each man's estate, and by what means they did maintain themselves and their family. By Solon his decree, 
Solon.  amulct and penalty was laid upon him, who spent one day licentiously or idly. 
Draco.  Draco that rigorous Athenian lawgiver, enacted that idle and shifting persons should be put to death.  
Those who get not their living by their labour, are nothing but thieves, and therefore they are to be punished as thieves. This much did Paul insinuate, 
2. Thes. 3.  opposing stealing and labouring, as things directly contrary the one unto the other, saying: Let him that hath stolen, steal no more, but rather let him get his living with the labour of his hands. When as God placed our first parents in Paradise, 
Gen. 2.  he did not set them there to loiter, and to live by idle speculation, but to keep and dress the Garden, which required a great work. And after his fall, he was enjoined to a greater task: namely, 
Gen 3  in the sweat of his brows, and hard labour, to get his living all the days of his life. The Apostle sayeth, The labourer is worthy his hire, 
1. Tim. 5.18  but not the loiterer. So he saith out of the law, That we must not mussel the mouth of the Ox that treadeth out the corn: 
1. Cor. 9.9  But we must mussel the mouth of the sluggish Ass, and seal up his jaws, who is the cumbersome burden of the earth, and good for nothing, but to consume the corn. 
2. Thes. 3  For he that will not labour let him not eat, saith the same apostle. Solomon sendeth the idle belly, 
Prou. 6  unto the vildest creature that is upon earth, to go to school, and learn of the labouring Ant, who by his labour in the summer, storeth himself of provision against the winter. Though we send not now such persons to the Ant, yet Contrudite hos Dauos in pistrinam: Let such as have authority shut them up in Bridewell, and drive them to their work. There was once a parley, 
A pleasant fable.  and pleasant dialogue between a Grasshopper and the Ant, about their several trades of life. The Grasshopper had spent the youthful time of Summer, in great disport and dalliance, chirping and tuning her pipes under every green leaf, foolishly supposing, that it would be always Summer, whereby she grew careless, making no regard of aftertimes: but the winter drawing on, pinched her thin sides and made her loins to quake, and her voice to wax hoarse, and to leave her Music, and to repair unto the Ant, and to crave of her his bodily relief, to preserve him from starving, who by his former labour, had gathered enough for time that was to come. But the Ant disputeth with him, ask him how he spent the Summer past, that he had nothing to help himself in Winter? The Grasshopper annswered, that he never thinking upon such exchange of seasons, singed all the Summer. The Ant answered, repelling him with a flout, that he should dance all the Winter, having singed all the Summer. For her discretion would not serve her, that her labour, should maintain his idleness. Although this be fabulous, and so may seem ridiculous, yet a good moral use, may be made of it. That we may learn from hence, so to thrive in youth, that we may live in age, so to work in health, that we may not want in sickness. This many do not consider, as idle young knaves, and wanton maids, who bestow all their earnings upon their backs, and waste them in riotous eating and drinking. They think not of sickness that may come upon them, 
1. Sam. 30.13.  and that few masters will keep sick servants, but turn them out of doors, dealing with them as the Amalechite did with the Egyptian, who when as David asked him what man he was, made him this answer: I am a young man of Egypt, and servant unto an Amalechite, and my master left me three days ago, because I was sick. The common proverb is, Nihil agendo, discimus male agere, in doing nothing, we learn to do evil. This Paul doth ratify by an elegant and significant paranomasia, expressing thus much, speaking of loiterers and inordinate livers, calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nihiloperantes, sed curiose agentes, Working nothing, but working busily, which they should not, fulfilling that which the Poet saith. Excussis propriis, aliena negotia curant.  
Casting aside their own business, they curiously pry into other men's affairs. This idleness spoileth all things, and is the root of all evil, and the pawn of all sin, therefore it is very straightly to be looked unto. The rust fretteth and gnaweth the hard Iron with continuance, if it be not used: the Water doth putrefy, and the air doth corrupt, without his motion. The fire unless it be stirred and blown, decayeth and goeth out. So doth man decay, both in body and mind, if he hath not all natural and due labour. In the body, the heart, the liver, the veins, the arteries, do rejoice, as a bridegroom to finish their course, and do perish and languish, if they have not their motions. The mind is more nimble and appliable, and apt unto any business, by accustomed exercises, but being idle and not set awork, it groweth dull and heavy, and utterly unfit unto any good duty. Rightly saith Boetius. Eneruare solent securas otia mentes.  
Idleness doth weaken, and greatly enfeeble, secure and careless minds. Finally, there is nothing that is worse than idleness, 
Idle persons, the devils bolsters. Mat. 12. Mat. 13. 〈◊〉 similitude  and therefore none more unsufferable than idle persons, being termed of our auncicestors, puluinar Satanae the devils bolsters. For the devil entereth into his house that is empty, swept, and garnished. And while the Disciples slept and were idle, the enemy did sow tars. As we shoot at birds, not when they fly about, but when they do sit still: So the Devil shooteth his fiery darts at us, not when we labour faithfully in our calling, but when we do sit still. As he did at David, when he was idle in his Palace, and at Solomon, when his buildings were ended: and as the sons of Dan did at the City of Lachish, 
judg. 16.18  who destroyed the people of it, because they were given to slothfulness. Wherefore, let idleness generally be avoided, dulce malum, a sweet and enticing evil. What a swarm of vagabonds have a long time pestered the whole realm? who not only lay loitering under hedges, but come sturdily into our Towns, and beg boldly at our doors, leaving labour which they like not, and following idleness, which they should not: work is undone at home, and loiterers do linger in the streets, lurk in Alehouses, and range in high ways: whose staff if it be once warm in their hand, or sluggishness bred in their bosom, they will never be brought to labour again, contenting themselves better with idle beggary, then with profitable industry. And what more detestable beasts than these, be in a Commonwealth? Drones in hives suck out the honey, but they are prevented by good husbands: Caterpillars do eat up the fruit of the ground, but it is remedied by good looking to: vermin consume Corn, and destroy pulleine, but snares are made for them, and they are to be catched. These harpies and vultures, and extreme revenours are loitering and lazy lubbers, and able stout Beggars, who do every where abound. These are by Laws provided for them, to be censured and kept under, and not to be relieved with our alms and contributions, for they are only due unto disable poor persons, and to such people specified before.   

CHAP. VI Of the manner how we should give our alms, namely that we should give them willingly, and not grudgingly.  
BEcause that by our alms which we give unto the poor, we respect not only their good, but the good will of God likewise, who will make our righteousness to shine like the sun, and our good dealing like the noon day, and liberally rewardeth the well doer: It is not only necessary that we do give, but also that we so give as he hath commanded us, that our presents may be as the incense, and our oblations as a sweet smelling savour unto him. Wherefore, unto the right manner of giving, certain peculiar circumstances & properties do belong. Amongst others, this is one, that whatsoever we give, we give freely, like a gift, without either the importunity of him that beggeth it, or the constraint or compulsion of the law, that necessarily enforceth it. 
Aug. in Psal. 42.  Multi dant ut cadeant ●edio interpellantis, non ut reficiant viscera in●igentis. There are many that give, because they are tired with their incessant complaint: not otherwise affectionated towards their pitiful estates: He that giveth willingly, will give readily. He will not put him off, as Festus did Paul, unto an other time. It is manifest, that they do give very unwillingly, who will weary a beggar with infinite demands, and opprobriously load him with all reproachful terms, calling him a Rogue, Vagabound, and Rascal, and pouring upon him all the bitter poison of his mind, before he will give him a single halfpenny, or a dry crust of bread, or any other trifling thing: whose mouths unnaturally, are bigger than their hands, for they word it much, but they work but little. Their words be many, but their gifts but few. If thou be'st unwilling to relieve the poor, grieve him, and gall him not, with injurious speeches. It is misery enough, that he hath already: that he is hungry, naked, pinched with cold, and hath no harbour, to shield him from the inclemency, and violence of the winter. Put thou no more misery and affliction upon him, as the raging jews, who added afflictions unto Paul● bonds. If his idle kind of life be offensive to thee, and thou canst not bear it, why art thou not angry and displeased with the richer sort? who stretch themselves upon their Ivory beds, tumbling and wallowing upon pillows of soft down, feeding liberally and daintily, clothing themselves richly, and sumptuously: yet do nothing, but spend the day wastefully, in jetting and jaunting, and stalking about, not setting themselves unto any good work: from all which Epicurious, and most sluggish fashions, the estate and condition of the poor man, is most far: for he sleepeth upon the hardest and uncomfortablest bolsters & beds, the bancksides, and the cold ground, he beggeth vehemently from door to door, for thy offals, fragments, and relics of thy table, and yet oftentimes cannot get them. Why therefore dost thou so much grudge against the poor, and speakest not a word against the proud lordly people, who live in all security: whose eyes do swell with fatness: whose hearts are as fat as brawn: and who do what theylist? The rich man, because he hath a Rapier by his side, and is clothed in gorgeous and costly garments, shall be winked at, and soothed in his idle fleshly living: but the beggar, who hath nothing but a hedge staff, to bear up his lank, & almost starved body, whose robes are but rags, shall be taunted and mistearmed, & most shamefully entreated. Will God (thinkest thou) for all his rich and infinite patience, patiently abide, that thou shouldest come forth to take the air, and to walk easily to help digestion, being crammed and stuffed up unto the throat with the choicest meats, and that thou shouldest with thy villainous tongue, loudly and lewly rail upon those, who are in all pitiful and woeful want, ask but the meanest relief that thou canst give, 
O mark this.  a piece of bread, and that in the greatest name under heaven, the sweet name of Insus, whereby we must be saved? No no, God hath no mercy in store for such unconscionable, 
Chrisost. A covetous wretch worse than a thousand devils.  unnatural, and merciless wretches. Chrisostome saith well, that he had rather dwell with a thousand devils, then with a covetous carl. For the devils can but rend and tear his garments and his body, and they can but rage's against him: the hurt redouneth not unto any other: but gripple godless wretches, are hurtful unto others, they make a huge spoil and havoc of others. Think not, because thou art richer, and nobler than the poor, that thou art made of a better mould, and substance than the poor. Thou art not made of silver, and gold, though thou hast never so much. Thou art called, Homo, ab humo, and Terra quae teritur pedibus, Of earth thou art made, and unto earth thou shalt return. 
Psal 5.  Sons of men (saith the Prophet David) how long will ye look unto vanity, and seek after leasing? He calleth us the sons of men, not Tigers and Wolves whelps, not litters of Lions, and the brood of brute beasts, wherefore let us be merciful, as men: and not tyrannical as Tigers, that it may not be said of us, as the Poet said in times passed of Aeneas. 

Virg. 4 Aeneid.  Non tibi diua parens generis, nec Dardanus author,  
Perfide: sed duris genuit te cantibus horrens,  
Caucasus, Hyrcanaeque admorunt ubera Tigers   
Wherefore let us give our alms willingly, and the better to manifest our willingness, let us prevent a poor man's request, and be ready to help him before he doth require it, Perfecta est misericordia, ut 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 justos & iniustos. Et ecce veniet tibi plunia antequam roges descendet ubertas nocte, dum stertis, dum adhuc in lecto es, ex praecepto vigilat dies, excubant elementa, frnctus te nesciente effunduntur. jactat coelum, & parturit terra, tot cellaria messium dum noscimus sic accipimus, & tantas opes comedimus antequam rogamus, & tu hom● modicum panem precibus vendis? It is entire mercy to relieve the hungry, before as a beggar he craveth it at thy hands: it is no perfit charity, which with importunity is obtained. But if the beggar holdeth his peace, 
We must be ready to relieve the poor.  and his pale and wan looks do speak unto thee, being weary, faint, and oppressed, make haste to help and secure him with thy kindness. Imitate thou God, who maketh his Sun to shine upon the good, and upon the bad. And behold thou shalt have rain before thou callest for it. Plenty shall come down upon thee in the night season, while thou sleepest, whilst thou art yet in thy bed, the day and clements watch, & when thou knowest not of it, shall yield their increase: the heavens shall cast forth, and the earth shall bring forth. We receive so many barns full of corn, whilst we think not of it, and eat such plenty, before we do request it, and yet wilt thou O man, sell unto the poor, a morsel of bread, at so dear a rate for so many importunate supplications? The four thousand people who were fed in the wilderness, with seven loaves, and a few fishes, begged not their relief at our Saviour Christ's hands: but his mind was so willing, and therefore so ready to do them good, as before they could crave it, he did freely offer it. Gather up (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 cheerful a nature, as he went abroad to meet with strangers, 
Gen. 16. Tob. 1.  and accustomably did fit by the high ways side, to solicit and urge such persons as he saw passengers, to divert into his house. The like did just Lot, & the good man Tobias. The two disciples that went unto Emaus, unto whom Christ did join himself, & conferred with by the way, 
Luke. 14.  were likewise thus affected, in all humanity and importunity, causing him to go in to their house, 
Lukt 16  and to take such entertainment, as they had there for him. The unjust steward is commended in the Gospel, for showing his mercy unto his masters debtor, and voluntarily calling them, and wiping out of their score a great part of their debt, 
Rom. 12  to their great help and comfort. Therefore Paul admonisheth the Romans, that when they do distribute, they do it hearty. And in another place he willeth, that we do it not sadly, 
2. Cor. 9  but cheerfully: for the lord loveth a cheerful giver.  
Moreover, to give willingly, we must give as largely, 
To give willingly, is to give largely.  and as liberally as we may. A willing mind will not nigge it, it is the Churl that paltreth, and giveth out his bread by bytlings. The miserable man thinketh, that which is given to be utterly lost, & therefore his alms and benevolence is thereafter. A mouldy cantel of bread, unsavoury and stinking morsels of meat, which no dog will eat, good for nothing, but to be cast out, and thrown upon the dunghill, are given unto the poor. It is otherwise with the godly and charitable giver, for he will give enough to suffice the needy. 
Ruth. 3  So did Booz, who espying poor Ruth gleaning he ears of corn upon the land, which his reapers had left, said unto his harvest-men: Cast out something out of your sheaves, 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 primitive Church, so great liberality was extended towards the poor, as it seemed not enough for a Christian, to part with that which he could easily spare, unless also he took somewhat of his necessary goods, for their better maintenance. And for this cause the people of Macedonia, & Achaia, 
It is now contrary.  are commended by S. Paul, who being but of bare & needy estate, yet beyond their abilities, provided for the necessities of the poor, laying upon the Apostles, with all prayers & tears, to accept of their collections, and at their discretions, as every one should have need, to dispose them for them. Wherefore I cannot see but that God will allow of it, if through entire love, 
It is not amiss to give more than we can wellspare.  & devotion, we shall constrain our faculties, to succour such people, who through miserable want endure great violence, & suffer all extremity. For the case of the Macedonians was the like which Paul approveth: we can ●ot spend our necessary goods better then ●pon God, who gave them. It is better that we be blamed for too much pity, then for too much cruelty. 
1 King. 4.  The devotion of Abdias the Prophet was so great, as he ran himself mainly into deep debt to succour the Prophets in the time of great scarcity. The Sidonian widow, gave unto Elias out of her own cruse, wherein was all the remainder and portion of food, that was then left unto her, for herself and her child. Let us be taught by such examples, and moved to give frankly and lustily unto the poor, now we see them by reason of three years scarcity, 
For God's sake regard it.  utterly undone, and not able longer without our better devotions to shift for themselves. If our consciences be not seared with hot irons, and are past feeling, our bowels will be pierced with the noise of their strong and forcible cries, which they make daily unto us. If we give but a little, we shall receive but a little again, for look how we sow, we shall reap: if thou sowest sparingly, thou shalt reap sparingly, and he that soweth liberally, shall reap also liberally. 
2 Cor. 9 Psal. 37.  He hath divided & given unto the poor (saith David) and what shall follow it? his righteousness shall endure for ever. This is no discouragement a● all, to those that are of meaner and poorer estate, who are not able to give much, although they give all that they have. For they shall receive much, albeit they give but little, because that little is much unto them, and the Lord more respecteth the mind of the giver, than the value of the gift. 
Gen. 4.  For he accepted of the sacrifice of Abel, when as he refused the oblation of Cain: and more regarded the widows two mites, then the abundant wealth, 
Luk. 21.  which the rich men did cast into their treasury. Wherefore bring thy gift unto the Lord's altar, & with a willing mind, that which thou canst give, & the Lord willingly will receive it at thy hands, & it shall be a more acceptable sacrifice to him, than any other sacrifice that hath horns & hoofs.   

CHAP. VII. That our alms must be given for conscience sake, and for the love of God, and not for vainglory, and popular applause of the world.  
ANother circumstance belonging to the right giving of alms is this, that we give them not in a vanity, nor in an outward show of holiness, but in an hearty sincerity, we have to righteousness. There be two manner of hypocrites in the world, who are had in admiration of the simple people, for their holiness: whose words and works are nothing else but flourishes before the field, vain and idle brags of a conceited kind of holiness: who as in all other their outward works of Charity, so in their Alms giving chiefly, 
Mat. 6.  they rightly resemble the accursed pharisees: For as they did give their Alms before men, and made an Alarm and outcry of them, by the sound of a Trumpet, and dealt their doles openly, in the Synagogues and streets of their Cities: So many Pharisaical justiciaries and merit-mongers, do not only distribute their Alms in the open view and face of the people, but they have also their appointed and certain hours, to gather themselves together at their gates, such as are poor, 
Alms done for vanity and praise of men.  so as the whole street then disturbed with the noise of such a troublesome rout, do come forth and gaze upon them, as upon a strange spectacle, and so their liberalliis famous to the world, which is their principal end in this action, the scope which they do aim at, and the mark which they do shoot at. This Christ reproved & condemned in the pharisees: and so he doth in Christians. We must only in our almsgiving look upon God, and give them for his sake, or otherwise they are not pleasing and acceptable unto him. That money which is made of some base metal, as Copper, 
A Similit●●e.  or Brass, or hath otherwise any unpure commixtion, or is any way not currant, must not be cast into the treasury, but it is to be rejected: So Alms which go not for lawful and good alms, as being counterfeit done for the praise of men, and not for the praise of God, are of no account, but as dross and gross metal, are utterly despised. 
A Similitude.  Thou mayest often buy many counterfeit pieces of money, for a trifling value, but thou canst not so buy a horse, silk, cloth, or any other thing of worth: So with thy Alms, thou mayst purchase at all times, the vain commendations and praises of men, howsoever thou dost give them: but the grace of God, or any benefit and effect thereof cannot be obtained, unless we give our Alms, uprightly and conscionably, as God himself hath commanded us. Abraham because he would not be enriched of the king of the Sodomites, 
Gen 14. Gen. 15.  was enriched by God. For God said unto him, Fear not Ahraham, I am thy great reward: So if we regard not the vainglory of the world, 
Acts. 10.  but the glory of God, only in our several actions, our alms deeds as the deeds of Cornelius, shall ascend up into heaven: our prayers shall be as the incense: and all other our religious devotions, as a sweet evening sacrifice unto the lord 
〈◊〉 similitude.  If there were a man whose hands were of that excellent virtue, as all things that were received of them, or touched by them, should immediately be blessed and increased, were it not great folly not to cleave to him, and to desire his gracious acceptance of all our endeavours? and benignly to take them into his merciful hands? such be the hands of our heavenly father, who as if he but turn away his hand we are troubled: so if he turn it lovingly unto us, 
Cantie. 5.14  we are lightened again. For his hands are as the rings of gold set within the Crisolite: 
Math. 6.  wherefore as Christ willeth us to take heed that we do not our works before men: So let us take heed that we give not our alms which is of itself a very christian work, in the sight of men. There were two Cherubins protraied with wings, over the place where the Israelites did pray, which covered the mercy seat: 
Exod. 25.  signifying, that as God when he showeth mercy, covereth himself that he might not be seen, so that we likewise, when we should show mercy and do deeds of Charity, we should do them covertly and not to be seen. Christ in all his actions looks towards heaven, to teach us Christians that in all our endeavours, we do look up to heaven, and not to the vanity of this wicked world. 
A similitude  The Mathematicians say, that therefore the Circle is the perfectest figure, because the end and beginning of it, do meet together. Now since God is Alpha and Omega, the beginning and the end: It is manifest that all our works be absolute, being wholly directed unto him. 
A similitude   
The Carpenter, or Smyth, frameth his timber, and worketh his iron to the use & purpose, which he hath commanded that hath set him on work. We are Gods workmen, Whether we eat or drink, or whatsoever else we do, we must do all unto the glory of God. 
1 Cor. 10  For in him, of him, and by him, are all things. Wherefore as the four and twenty Elders, 
Rom. 11 Apoc. 14  did take their Crowns from their own heads, and laid them at the foot of the Lamb: so let every one humble himself, and throw down his works, at the feet of Christ, 
Psal. 113  taking up this Psalm and spiritual Hymn, singing and making a most cheerful melody in his heart, and saying: Not unto us O Lord, not unto us, but unto thy name give the praise. Saying likewise with the Prophet Esay: All our works O Lord, 
Esai. 25.  thou hast wrought in us. Nabucodonosor forgetting this, and glorying in himself, 
Dan. 4.  saying: Is not this great Babel which I have builded, with my magnificence & mighty power: immediately heard this heavenly voice ringing in his ears: The kingdom shall pass from thee, and be given to thine enemies. Samson boasting of his valiant acts and good success which God gave him against his enemies the Philistines, 
judic. 15.  triumphing in this wise: With the law bone of an ass have I slain 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 bosom, and he drew it out a deformed and leprous hand. In like sort thou thinkest highly of thine Alms, and of thy charitable deeds, but put thy hand into thy bosom, and lay it upon thy heart, weighing and considering the several circumstances which are required to the just performance of them, and thou shalt find them polluted and affected with pride and vainglory, and all kind of vanity, the spiritual leprosy which will utterly destroy them. Fly from pomp and outward estimation, as from a most hurtful serpent and cockatrice: for what work soever is done to this end, is done to no end, 
2 King. 20.  for it is already lost. For as Ezechias when he showed his treasure unto the Ambassadors of the King of Babylon, was reproved for it, so let us do our outward devotion in the sight of the world, and the Lord will surely reprove us for it, saying to us, as he said to the Pharisee, in the like case: 
Mat 6.  verily I say unto you; ye have your reward. Let us not therefore as the men of Babylon, 
Dan. 3.  who hearing the musical instruments sound, worshipped the Idol: hearing our praises of men for our good works, worship this praise as we do an Idol. But rather Let us worship the Lord our God, 
Deut. 6.  and him only see that we serve. Remembering this wholesome counsel of Christ: Let your light so shine before men, 
Mat. 5.  that they might see your good works, and glorify your father which is in heaven. The Apostle Saint Paul when he manifested his manifold afflictions which he endured for his office sake, that he might not seem to be proud in them, he inferreth this clause, to curble all presumption: Not I, 
1. Cor. 15.  but the glory of God in me. So let us attribute nothing to ourselves, in any thing that we do, 
Ma. 6  for what have we that we have not received? His is the Kingdom, his is the power, his is the glory. When God commanded that the stones wherewith the Altars should be built, 
Exod. 20  should not be carved, graven, and polished, but should be rude and plain without workmanship, what would he else insinuate from hence, but that our works should not curiously be set out, that thereby we might reap the praise and applause of men. 
Psal. 16  Wherefore, as David in all his doings said, that he always set God before his eyes, so is it most expedient that we should do the like, that we might not be removed. 
Aug. in ser. dom. in mont  Excellently counseleth us heavenly 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, ut intus ametur. He that seethe inward, loveth that which is inward: he loveth inward, that he might be inwardly loved. I beseech you therefore brethren so to walk, as God hath commanded you, and that you so distribute unto the poor, as God hath appointed you, that he may say unto you: O thou faithful and good servant, thou hast been faithful over little, I will now make thee Ruler over much, enter into my joy. Give here, that thou mayst receive else where, for corrupt silver, an incorruptible Crown of glory, which God hath prepared, and his Christ hath purchased, with his red and precious blood.   

CHAP. VIII. The Objections that are usually made against giving of Alms, prepounded and answered.  
Having hitherto discoursed of sundry material & effectual points, belonging to the right distribution of alms, it is consequently needful that we do examine the principal lets and impediments thereof, and do away such doubts which usually do harbour in the gripple minded men, to shift off this duty. It is strange to consider what a self love is seated in our minds, and what little love we bear unto another, how our consciences are seared as it were with hot irons, being past the feeling of the most indigent and helpless condition of the poor. How many policies, wiles, and evasions can we frame for ourselves, to avoid and put off this necessary charity, by God so diligently & absolutely commanded?  
Object. 1 Some there are who plead in formapauperum, and allege their poverty, 
Their poverty.  when their estate is sufficient enough. These men do suppose, that because but a little will be but little regarded, & their ability is not able to departed with much: that it is as good to give nothing at all, as by presenting a mite of no moment, and a present of no price unto God, to be offensive and displeasing unto him: but this is but a slender and idle shift, and will not serve the turn. Answer. For to such we answer, 
Marc. 12. Marc. 10.  that it is not the quantity, but quality of the gift, which the Lord esteemeth: He respecteth not how much a man doth give, but with what mind a man doth give. The widows mite and ●pittance was more gracious than the greater contributions of the richer sort. Peter his forsaking all that he had, though to estimate it by the price, it seemed nothing at all, being but a fisher-boat, and a couple of worn nets, was encouraged by Christ, with this munificent reward and promise, that he should have an hundred fold in this life, and everlasting life in the world to come. Wherefore disable not thyself any way, give as thou art able, and thou hast abundantly discharged this office, and hast given a good alms.  
Object. 2 Other some do complain of the multitude of poor, 
The multitude of poor.  who come in flocks and swarms like sheep and bees, whereby they are not able to suffice so great a number, thinking it better seeing they cannot serve all, to serve none at all: for in relieving but of some, it may so be, that the worse sort may be comforted, and the better sot neglected. Answer. To these we answer as to the former, that to minister according to the portion which God hath distributed, is acceptable unto God, our readiness to perform his heavenly commandment to our uttermost power, is pleasing unto him. God doth not expect it at our hands, that we should supply every one's necessity, or that we should now, as he willed the rich man then, sell all that we have, 
Mar. 10. 2. Cor 8.  and give it unto the poor. The Apostle saith, That it is not now required that other men should be eased, and we ourselves grieved, but that our abundance may supply their lack. 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 sold was it not in thine own power? it is meet that we should see what ourselves may want, and such whom God hath commended to our charge, before we lavish out our alms unto others, for we ought not to relieve the poor, and help other beggars to impoverish ourselves and make our own children beggars. For as much as he that provideth not for his own wife and family, hath denied the faith, and is worse than an infidel. 
1 Tim. 5 3 Object: the idle life of the poor their ingratitude: and indignity.   
Some take exceptions against the persons of the poor taxing their idle and sluggish trade of life, thinking it not meet, that the fruits of their labour should relieve their idleness, urging likewise their former prodigality, the procurer of this misery: their evil dispositions, their thievish affections, and their most subtle licentiousness, from whence arise these, and such like expostulatory discontentments. Why should my pains maintain their ease? my industry, their security? my thrift, their waste? my charity, their unthankfulness? my wisdom their folly? Shall we get by law to spend upon lust? shall we give to him that hath neither wealth to require 1? will to remember it? nor honesty to be thankful for it? Shall I give to such a wild person, so given over unto all sin and wickedness? to foster and cherish him in this his so extreme, and outrageous misdemeanour? Answer. 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 mercy faint, because thou meetest with a man the is a sinner. Man and sinner are two names. It is one thing to be a man, and another thing to be a sinner. That he is a man, it is the work of God, that he is a sinner, it is the work of man: give to the work of God, but not to the work of man. We should moreover when we upbraid others with their sins, look into our own, and not cast them as we do into the wallet behind our backs, that we might not see them. The sins, which we argue and reprove in others, are common to ourselves. It were hard with us, if god should reject us because of our sins, 
Mat. 5.  when we come as suitors and beggars unto him. Wherefore as we would God should do to us, do we to others: but he maketh his Sun, to arise on the evil and the good, and sendeth rain on the unjust, & the just. Wherefore as he giveth unto every one, and hitteth no man in the teeth, so let us give as we are able, unto our needy brethren, without upbraiding, or reproaching them. 
Luc. 7. Luc. 19 Mat. 9  He courteously entertained sinful Mary Magdalen: he friendly diverted into the house of the wicked extortioner Zacheus. He graciously called Matthew the Publican from his ungodly seat of custom. Show thou the like merciful affections unto sinners, as he did unto sinners, and speak lovingly vuto them: that rather with thy humanity, thou mayst mitigate; their misery: them otherwise with thy cruelty, aggravate their extremity: rather pitying them with remorse, then further plaguing them with spiteful reproach: thereby to add further affliction to their bands. 
Mat. 9  When as the sinner diseased with the palsy, requested Christ's friendship, he did not churlishly and roughly exasperate him, but with all friendly and sweet speeches comfort him, entreating him as a father doth entreat his son, saying unto him: Son, thy sins be forgiven thee: Is it possible to devise a more amiable speech, than that which he useth to the thief upon the Cross? when he said unto him: 
Luc. 33.  This day shalt thou be with me in Paradise? Let our lips be thus full of grace to those that request and implore our grace, and let us with civil and charitable words, answer their requests. It is expedient also that thy gesture & behaviour should show thy affections & love towards them, and in them also to follow the footsteps of our heavenly father: 
Luc. 15.  who embraced his prodigal and riotous son, with the arms of his mercy, fell upon his neck, kissed him, and showed all mercy towards him. O that this love and nature were in us toward the poor, when as they come begging & howling for relief, gasping for our comfort as a thirsty land. We have lost our right ear with Malchus, and our right hand with the man in the Gospel, is dried up, and withered. Our hearts are flinty, and will not be pierced: and the whole man is blockish, and stockish, without remorse and feeling: any light occasion may move us to revile them, but it is a hard matter that may persuade us to relieve them.  
Object. 4 Some are more sparing then otherwise they would, 
The fear of want.  and carry a straighter hand against the poor, because they are in fear of wanting themselves, and to become poor, by relieving and succouring of the poor. This reason proceedeth from the want of faith, & argueth our gross and carnal affections, if we had any trust and confidence in God, we would not so easily upon every fond thought and vain crotchet of our idle head, shift off this duty. Answer. For why should we be perplexed with this conceit, having God and his word of truth, our surety and our security, for our discharge and indemnity? Run over the Histories and examples of all times, of the beginning, increasing, and continuance of the Church unto this time, and give an instance of any, whom God for doing of their duty, have left destitute and forsaken. God hath a thousand ways to provide for thee. If thou followest his will though thou knowest not how. Conform● thou thyself to his holy commandments, and be not faithless, burr faithful, and in thy poverty thou shalt no● want, but in the time of dearth thou shal● have enough. In despairing of his providence, thou offerest great wrong and injury unto him. For he openeth his hand, 
Psal. 104  and filleth all living things with his blessing. 
Exod. 16 Exod. 17  He fed the Israelites forty years together, in the waste wilderness, where no food was. He smote the stony rock also, and the waters gushed our exceedingly, & gave them plenteousness of water to drink, as out of a river. At his desire also he sent Quails, 
Num. 11  and feathered fowls as thick as the sand of the sea. 
Gen. 12  Abraham gave over his native soil, and his whole inheritance, to do as God appointed him: he lost nothing by it, but the Lord mightily emiched his estate, and made his name, like unto the name of the great men that are upon earth. jacob when he journeyed over jordan, 
Gen. 18  had nothing but a beggars staff in his hand: but because he relied upon God his staff, his shield, and his buckler, he returned back with two troops, with great store and abundance of wealth. 
Exod 2 Gen. 32 Gen. 40  Moses was fed in Egypt by strangers, and joseph being sold into a strange land, succoured his father, and father's house, in their great misery. The Ravens in the air, 
1. Kin. 17  and Angels in heaven, did feed Elias the servant of God, in the caves and bowels of the earth, 
Dan. 14.  Daniel among the Lions, 
Marc. 30  the Disciples in the Desert, were not permitted or suffered to want. And as the Lord generally provideth for such, who depend upon him, and walk in their vocation: so these who shall for his sake, be merciful unto the poor, shall be sure to be satisfied, & always have enough, He that giveth to the poor (saith Solomon) shall not want: 
Prover. 27.  but he that despiseth them shall endure penury. There was never any that by giving of alms might more have feared want, 
1. King. 17.  than the Sidonian widow of Sarepta: For she had but a slender pittance, in a cruse, which could but serve for the next repast, and yet she stood not upon this conceit, but distributed it, and gave unto the Prophet and this her devotion, received a blessing, her oil increased soon. The good servant in the Gospel, was of a merciful disposition, 
Mark 25  he did deal out that which was committed unto him, and was faithful, over a little: The Lord encouraged him for so doing? calling him good servant, & withal making him ruler over more. Wherefore let not the fear of any want, be any rub in our way, to hinder us from a merciful compassion of the poor. For it is far otherwise, and the contrary is most true, we cannot make a greater gain, then by dividing our substance to the poor, as more largely shall be showed in the next Chapter.  
Object. 5 But the pensive care had of our posterity, 
The care of our posterity. Aug. de decem. chordis. Tom. 9  choketh many of us, causing us either negligently to remit, or altogether carelessy to omit this duty. This doubt Saint Augustine propoundeth and dissolveth in this manner. Filiis meis servo magna excusatio: servat tibi, pater tuus, seruas tu filiis tuis, filii tui filiis suis, & sic per omnes, & nullus factarus est preceptum domini. Quare non illi potius impendis omnia, qui te fecit ex nihilo? qui quite fecit● ipse to pascet. Palliare se volunt & defendere homines, nomine pietatis, ut quasi propter filios videantur servare homines, quod propter avaritiam servant. Conting it ut amittat unum: si propter filium seruabat, mittat post alum partem suam, quare illam tenet in sacculo, & illum relinquit in animo? red illi quod suum est, quod illi seruabas: mortuus est inquit, sed praecessit ad deum, pars ipsius debetur pauperibus, Illi debetur ad quem perexit Dicis servo fratribus eius si viveret ille non erat cum suis fratribus divisurus. O fides mortua, mortuus est filius: si Christus pro illo mortuus non est mortuus est ipse si autem in te est fides, vivit filius tuus: vivit 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 sweet saying of Augustine.  I keep that which I have 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 commandment 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 cloak and colour themselves with the painted show of holiness, that they might seem for their children to do it in naturalness, which is done in covetousness: it falleth so out that he looseth one son, let him send his portion after him, wherefore doth he keep this still in his purse, when he hath left the other in his mind? Deliver up 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 therefore is due to the poor, it is proper unto him unto whom he is gone. Thou repliest further the thou keepest it for his brethren. But if he had lived, he would never have divided it amongst his brethren. My son 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 son is a live, he liveth, he is not clean gone, but gone before. With what face wilt thou come to thy son that is gone before thee? to whom thou wilt not send his portion into heaven? 
Aug. ibidem  An non potestimitti in caelum? audi dominum: Thesaurizate vobis thesauros in caelo, tenebitur hic ubi potest perire, 
Math. 6.  & non mittetur illuc, ubi 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 servo, audi sunt homines, vel sic certe coguntur, confiteri quod nolunt, cum erubescant tacere quod sunt. Cannot his part be sent up to heaven? hear what the Lord saith: lay up for yourselves treasure in heaven. Shall it be kept here where it may be lost? and shall it not be sent thither where Christ is keeper of it? Shall we credit the Brokers with his part that is gone before? and shall we not commit it unto Christ, to whom he is gone before? is our Merchant factor of sufficient trust, and Christ of little credit? It is therefore a lie which they say, we keep it for our sons. Men are covetous, or they are so constrained to confess that which they would not, when they blush to conceal that which they are. How altogether vain and foolish a thing it is for the better providing for our posterity, to neglect this needful point of Charity, by this especial argument amongst infinite others which might easily be ripped up, may be concluded: because we know not, either how they will prove that shall be our heirs, or who they are that shall inherit our goods. For man (as the heavenly Psalmist saith) walketh in a vain shade, 
Psal. 39  deceiving himself, gathering up riches, and not knowing who shall have them, like the Bee that maketh honey, and the sheep that beareth wool, and the ox that draweth the plough, labouring for others, whom they do not know. This wise Solomon observing very well, 
Eocliast. 2.  grew weary of gathering up riches for his heirs, loathing it, and speaking thus of it to himself: I hate all my labour which I have endured, which I am to leave to an other, that shall be after me: and who knoweth whether he shall be wise, or foolish, yet shall he have rule over all my labour wherein I have travailed. Neither did his judgement deceive him, for he left the Crown to his son Rehoboam, a very foolish, and ungoverned young man, who by his outrageous and inordinate doings, immediately lost the greatest part of that his father left him. Amongst private men, this is often seen, that the inheritance bequeathed to their Children, is detained and kept back, by unconscionable executors: who eythet spend it before they come to age, to whom it is due, or else by some quiddity and quirk in law, do pretend a title and a right unto it, and so by forged cavillation and wrong, do deprive them of it.  
Add moreover hereunto, that riches are for the most part, the fruits of sins, and Children are made rich by the iniquities of their parents: nothing at all respecting either right or wrong, so they may attain to wealth at their desire, and may leave their substance to their babes. Whereupon by a just judgement, it often so happeneth, that that which was so lewdly and injuriously gathered, is as lasciviously and riotously scattered. It is good counsel therefore that hath been given by some, that to the heir either good or bad, there should not be left much: for the bad would waste it prodigally, and the good would provide for himself industriously.  
Objection 6 Last of all, 
That their goods are their own, and therefore that they may dispose of them as they list.  there are some, who churlishly do say, that whatsoever they have is their own: and therefore that it is at their pleasure to order it, either to reserve it, or keep it by themselves, or otherwise to convert it as they shall think it good. But this people are as grossly ignorant, as they are wickedly confident, thinking that lawful, which is lustful unto them. For what hast thou (saith the Apostle Paul) which thou hast not received? Is thy health, thy wealth, thy wit, thy eloquence, thy wisdom, thy strength, or thy life, or any other thing which thou dost enjoy, in thine own power to order, and govern it, as to thee beseemeth best? There is none that hath but a dram of wit, that will be so conceited, for he is assoon convinced as he can think it: by either losing his Children, which he would keep, if it did lie in his power, or leaving behind him sottish, weak, deformed Children, without any gift of nature, or of grace. The like may be said of such the necessary creatures of God, which before man's use, and maintenance of this life. Who created herbs, plants, corn, cattle, fish, birds, which either serve to feed us or to  us or to help our necessities: who made the tall ceaders, the stone, the metal, wherewith our howls and stately dwellings are builded? who opened first the veins and bowels of the earth, where gold or silver and such precious things do grow? hath not the Lord in wisdom made them all, for the use of man? and that in such sort, as every one may have access unto them. no man being bolted and barred from them, by bolts, by bars, by locks, 
Mark this well.  by walls, or any other partition? It is man that hoardeth up the good blessings of God and hideth them in his hutch, which the Lord would have common and distributed abroad: I speak not this to infringe the propriety, and just title that every man hath to the goods, which God hath lent him, and to bring in Plato's Commonwealth, and the annabaptistical Communion of all things, I know that God hath ordained families and founded Commonwealths, which without distinct degrees of persons, and estates cannot possibly consist. But whosoever he be that turneth the riches of God's mercy towards him, to the maintenance of his unsatiable covetousness, not caring who starve, so he may glut himself, loath to cast a mite into the lords treasure, having abundance and superfluity of wealth, the love of God dwelleth not in him, but he is a bad steward, a thief, and a robber, who one day shall give a dreadful account of this his cruel and unnatural disposition. Wherefore let these words, Meum & Tuum mine, and thine, when as we should charitably help the needle, be no more heard, or named amongst us. Let us account nothing our own, but that which is meet for our needful uses, whatsoever is overplus, let us consecrate it to godly uses, especially to the aiding and supporting of such, whose dolorous condition pitifully imploreth our tender compassion. So shall still the right that we have to our goods, remain in ourselves, and as Luke writeth of the primitive Church: 
Acts 4  No man shall say that which he possesseth is his own.  
Thus have I propounded the principal objections which are commonly urged, and made answer to them. There are no doubt diverse others beside, but the subtle mind of man is so nimble and practic to put of this duty, with so many shifts and cunning devices, as it passeth my capacity to conceive them, and therefore it is not for me to answer them.   

CHAP. IX. Of the exceeding great benefit which redounedeth unto us by giving of alms.  
IF the pitiful complaints and outcries of the poor, which pierce the very clouds pierce not our hearts, nor enter into our cares, yet the certain reward which God hath promised in their behalf, should not a little animate us, and encourage us in this duty, it is thy duty to relieve the poor, and to assist him with thy help, and herein when thou hast done whatsoever thou canst thou mayst say with the poet, vitavi denique culpam, non laudem merui. Thou hast avoided blame, 
Horac. in Art poet.  thou hast merited nothing at the Lords hands: Yet so good a God have we, delighting in our well-doing, as he giveth us his word of recompense and requital of any thing that we shall in his name bestow upon his servants, in their several necessities. 
Isai 38.  The Lord's help is at hand for such who shall help the poor: for break thy bread unto the hungry, and let the oppressed go free: and these effects and fruits will follow thereupon: Thy light shall break forth as the morning, and thine health shall grow speedily: thy righteousness shall go before thee, & the glory of the Lord shall embrace thee. If thou power out thy soul to the hungry, & refresh the troubled soul then shall thy light spring out in the darkness, and thy darkness shall be as the noonday, and the lord shall guide thee continually, and satisfy thy soul in drought, & make fat thy bones, & thou shalt be like a watered garden, and like a spring of waters, whose waters fail not. The prophet David speaketh of manifold blessings that shall be heaped upon the merciful man that is liberal to the poor. 
Psal. 41  Blessed (saith he) is he that considereth the poor and needy: the lord shall deliver him in the time of trouble: the lord shall preserve him and keep him alive, that he may be blessed upon earth, and shall not deliver him into the hands of his enemies: the lord shall comfort him when he lieth sick upon his bed, he shall make his bed in his sickness. The lord doth absolutely refuse to hear such who will not hear the poor. 
Pro 11  He that shutteth his ear (saith Solomon) at the crying of the poor shall cry himself and not be heard. 
Luk. 16  The rich man in the Gospel, is unto us a fearful example, showing thus much: who refusing to show mercy upon poor Lazarus when he was in such misery, could not himself obtain the least mercy when he was in all extremity: 
August.  non invenit micam, qui non dedit guttam. He could not get a drop, who would not give a crumb. And the experience hereof the merciless misers of these times, to their endless woe, shall feel in themselves, when as they shall stand before his tribunal seat, and tender an account of those outrages and extremities, which they have showed to the poor, selling them for shoes (as the heavenly prophet saith) and eating them up as one would eat up bread. God hath crowned our charitable alms with the gracious assurance of eternal life. For come (saith he) ye blessed of my father, possess the kingdom of god, prepared for you from the beginning of the world. For I was hungry and ye fed me, etc. 
Mat. 25  If this reward will not move us, I know not what will mollify our stony hearts. Last of all that nothing should be wanting, which might hearten us to this duty, the Lord hath given to this, not only the promise of the life that is to come, but also of the riches and plenteousness of this life. 
Prou. 3  Honour the Lord with thy riches, and with the first fruits of all thy increase: so shall thy barns be filled with abundance, and thy presses shall burst with new wine. If thou fearest to relieve the poor for fear to want thyself, thou fearest where no feareiss, the Lord doth assoil thee and ease thee of this fear, by Solomon directly and plainly affirming, that he that dareth to the poor shall never want. 
Prou. 23.  And Christ our saviour ratifieth this promise, by speaking in this wise. Give and it shall be given unto you, a good increase, pressed down, shaken together, and running over, 
Luk. 6  shall men give into your bosom. For with what measure ye meat, with the same shall men meat to you again. The widow of Sarcpta, is an example of this, who of all others might have feared want, as being almost at all times in the greatest want, her portion of oil being very nigh consumed, a pittance for one thin and slender repast being only remaining. But the Lord plentifully rewarded her devotion, who for succouring of his prophet would not leave her destitute, but mightily blessed her victuals with increase, and in the time of scarcity giving her enough. The Lord most graciously and bountifully doth respect, even the least benevolence, and good will, which we give unto the poor: what can be of less value, then cold water, which we commonly give unto our beasts? who would think that any body should have any reward for that, being simply considered in itself, not worthy of thanks? yet God to set forth the exceeding riches of his mercy towards us, that we should the more be merciful unto others, hath mercifully promised, 
Math. 10  that whosoever shall give to one of his little ones to drink a cup of cold water only in the name of a disciple, he shall not lose his reward. Wherefore since this duty, as all godliness, hath the promise both of this life, 
1 Tim. 10  and of the life that is to come: let us herein for our own sake, follow the practice of the merchants of this world, who being to travel from hence to Spain, 
A similitude.  and having a great charge of money to carry, that they might travel in security, without danger of losing it, they will deliver it to some merchant here, and take his bill for the re●eit of it, of his Factor there: so if thou wouldst so lend thy money whilst thou ●rt upon the earth, as thou mayst be sure ●o receive it again, when thou comest to heaven, thou hast no better course to take, then to lend it the poor, who shall give thee their hand-writing again, and the Lord that seethe it, will faithfully repay thee with interest, and advantage. There is further a great difference between thine, and the merchant his profit in this action: For the merchant cannot put over his charge unto an other upon the former condition, without some loss, and abatement of the principal: but in our exchange, there can be no loss, but an assured & certain increase. A great usury and over plus doth arise out of it. God always with full hand doth come unto him, that doth any thing for him. What perverseness therefore, and madness is this, to seek to heap treasure up here, where we cannot enjoy it, being to departed from hence, and not send it up into heaven, where we shall have it again, 
A similitude  and evermore possess it? Every trade-man will send his wares thither, where that he supposeth they may be best sold. They cannot be better sold then to the poor, for thereby we shall find great treasure in heaven again. 
A similitude  Those that mean to leave their native soil, and to live in some foreign Country, will send over their Goods into that country where they are to continue: So seeing that we are to leave this dwelling place, and to dwell in a foreign country, in a tabernacle not made with hands, but eternal in the heavens: Let us send our goods, and good works to heaven, and lay up for ourselves a sure foundation, 
1 Tim. 6  for the obtaining of everlasting life in the world to come. If thou shouldest see a pilgrim, and a travailor who taking up his Chamber in an Inn for a night, 
A similitude.  being to go the next morning away that should curiously adorn, and deck his Chamber, setting it out with ornaments, Carpets, and laces of Egypt, wouldst thou not think him an absurd fellow, and argue him of folly? So this life of ours being but our Inn, to rest in, not to dwell in, we deal madly in purveying for the pelf, and filthy lucre of this world, not providing by faith and our good works for the world to come. 
Marc. 10  The young jolly gentleman that presumed so much upon the wotkes of the law, which he had fulsilled, & would needs have a greater task enjoined him, when he was willed to sell his goods and to give them to the poor, was touched to the quick, & strooken to the heart, and went away sad, and as a man that was dead at that saying. This young man, is now an old man, and hath been the father of many children, like unto himself, that will do any thing so it touch not the purse. They will fast and pray, but they will not give any thing to the poor. But if they did with the eye of faith, look into the munificent and honourable reward, that they shall have for it, they would be rich, and plenteous in good works? and not be so hard hearted and close handed as they are unto the poor Saints. The Lord grant, that for the reward that is set before them, that they may take this good course: that they may purchase the golden goal, of his eternal kingdom, which he hath promised to all those, who shall pity the poor, secure his Saints, and help the healplesse with their favour and loving kindness.   

CHAP. X. An exhortation unto giving of Alms.  
NOw these things considered, which have been premised, it standeth us much upon to have compassion of the poor destitute by aiding them, & supporting them with our uttermost help. We cannot by any better argument approve ourselves the children of God, 
We are Gods children, if we show mercy A similitude  then by this work of mercy. For this is the Character & image of his person, and the engraven and lively representation of his substance. And as the wax doth take the express stamp and impression of the seal: So gods dear children, whose hearts are soft, and mollified like wax, do take the signature of love, and mercy, from their merciful father, as from a seal: 
Luke 6.  Be you merciful (saith our saviour Christ) as your heavenly father is merciful. God would not have us to imitate him in his power & works of Majesty: but in such things which are effects of his mercy. For that is high presumption which God will punish, as he did Lucifer, casting him down from heaven into the earth, saying, 
Apoc. 12. Esay. 14  in the intolerable pride of his heart, I will ascend up into the heaven, and I will be like the most high. He would not have us to be like him in knowledge. For this is that which the Serpent would have, beguiling the woman with this persuasion: 
Gen. 3.  Ye shall be as God, knowing good and evil. By means whereof she did make herself subject, and her posterity after her, unto eternal damnation. Neither is it his pleasure, that we stuld follow him in his miraculons acts, in the signs, and wonders which he did, either in creation, or preservation of the world, but he would only that we should learn from him, his tender mercy and compassion. For mercy is more acceptable unto him then any sacrifice that hath horns and hooves. 
Osee. 6.  By this we shall be as like our heavenly father, as any child now is like his earthly father. A man may be said to be like a man, not in hands, or his legs, but when in face and countenance, which is the certainest part of a man, he doth favour and resemble him. God his mercy, is his favourable and loving countenance, which goeth beyond all his other parts. For his mercy (as jacob saith) is above all his works: and his mercy doth go beyond his judgement. Wherefore, if thou wouldst that God should show mercy unto thee, be thou like unto God, in showing mercy unto others. If thou wilt be cruel and unmerciful unto thy brother, the Lord widow have no mercy and compassion upon thee. The dreadful example of the evil servant, 
Mat. 18.  plainly and manifestly teacheth thee thus much: who being released upon his humble petition, by his gracious master, of a grand debt, and very great arrearages into which he was run: Yet would not absolve his fellow servant, and acquit him of a slender debt and demand, which did grow unto him: His master called him unto a straight account again, and to make satisfaction for all that he did owe, condignly censuring him, and adjudging him thus: Evil servant, I forgave thee all the debt, because thou prayedst me, oughtest thou not also to have had pity on thy fellow, even as I had pity on thee? so the master was wroth, and delivered him to the jailor, till he should pay all that was due unto him. Even so our heavenly father shall do with us, except we forgive and give unto others, in their extreme necessities.  
Furthermore, let us not only as gods dear children love to be merciful, but as it is also his nature and property. 
We are to give alms willingly and speedily. Gen. 18.  Let us be fervent and diligent in this duty, and as occasion giveth, pereforme it readily. So did Abraham and his whole household, when he entertained and harboured the strangers: he himself went out to meet them, and went with speed into the tent of Sara, and ran to the beasts, and took from thence a Calf, and Sara speedily did make ready three measures of fine meal, kneading it, and making Cakes upon the hearth. The servant likewise roasted the Calf, and made it ready, and took butter, milk, and the Calf, 
Exod. 25.  and did set before them. There were two Cherubins that were portrayed with wings, over the place where the people of Israel did pray. God especially delighted in Cherubins, because they were of so great swiftness, to insinuate how greatly he liketh them that speedily and swiftly perform such duties as God enjoineth them. 
A similitude  As every Master loveth a ready servant, diligent and pliable to do his masters business, more than the sluggish and slothful, which remissly and flackly doth his office: so such as give alms cheerfully and readily, are those good servants whom our heavenly Master liketh, and not those who grudgingly, tauntingly, and wretchedly do their devotions. Our obedience must be willingly, or else it nothing differeth from the devils, 
Luke 41  who obeyed when he was commanded to go out of the heard of swine, but it was constrainedly, sore against his will. As Paul when he was Saul, as soon as he heard the heavenly voice sounding in his ears, 
Act. 9.10.  Saul, Saul, why persecutest thou me? answered forthwith: Lord what wilt thou have me do? 
Gen. 37.  And as Abraham performed the duty of circumcision, as soon as it was enjoined him, and as joseph when as his father jacob said unto him, Come I will send thee to thy brethren: cheerfully answered him, I am ready: and as his disciples, 
Math. 4.  when Christ said unto them: Fellow me, and I will make you fishers of men, did immediately leave their nets, & went after him. And as upright joseph the mirror of obedience, having received by a vision in the night, 
Math. 2.  a commandment from an Angel to go into Egypt, stayed not the dawning of the day, till the day star should arise, but as son as he did awake out of his sleep, did without delay as the Angel had commanded him. So let us the Lords servants, be like unto these his servants in our dutiful devotions, and heavenly commandments that are given unto us. Never had we more need then at this present to be stirred up unto this duty, the Lord having punished us with a great scarcity, whereby as the number of every thing is less; so the price of every thing must be-greater. Albeit by this unsufferable cruelty of malsters & Cornemongers that abound and swarm in cities & incorporate towns, and lurk in villages and obscure places, who by buying of grain aforehand, do keep up the price, it is made far greater than otherwise it would be. And in this common want, who do feel most want, but only the poor: for the middle sort of people have enough, and the rich have too much. The poor that liveth by their hard labour, cannot buy themselves bread, they hunger and starve, and few there be that pity them. Let us therefore with christian pity, have respect of them, there being no time wherein we should neglect them. 
Aug. Tom. 10. dominic 15. post Trintt.  Ne despiciamus pauperes, ne ille nos despitiat, qui propter nos pauper factus est cum esset dives: ab deus, initio nullum pauperem dispicere voluit, non enim elegit eloquentes rhetores, consuls, divites, potentes, quibus verbi sui secreta committeret: sed dut opiliones sicut Patriarchas, & beatum David, aut piscatores sicut Petrum, & reliquos Apostolos: ut per infirma destrueret fortia & per humilia excelsa, & superba deiiceret. Amemus ergo pauperes, ut cum illo partem habere possimus qui dixit discite a me quia mitis sum, & humilis cord. Let us not despise the poor, lest he despise us, who when he was rich became poor for us. God from the beginning hath rejected none for their poor condition, for he did not choose the eloquent, the learned, the rich, the honourable, to whom he did impart the Mysteries of his word, but either shepherds, as the patriarchs and blessed David, or else Fishermen, as Peter and the other Apostles, that by the weak he might confound the strong: and by the humble overthrow the high and proud things. Let us therefore love the poor, that we may have a portion with him who saith, Learn of me, because I am humble and meek in heart. If GOD hath plentifully blessed thine estate, and given thee much riches, persuade thyself as it is indeed, that he hath done it for good purposes: that thou shouldest convert them to godly uses, and amongst other, to the relief and maintenance of the poor. For the rich are appointed to be nursing fathers, unto indigent & helpless people. 
A similitude  For as the best meat is given unto a nurse, which may turn to the best nourishment: that the infant being batled with wholesome milk, might be in better liking: so God hath given thee foison of the earth, the fat of the soil, that thou shouldst nurse, & bring up thy poor neighbours, and supply their necessities with thy superfluities. Thou dost therefore greatly abuse thy wealth, when thou makest it to glut thy lusts, & not to serve the poor: making it the subject of cruelty, which is ministered as matter to exercise thy charity. A great number of the rich men of our time, do so scorn and disdain the poor, as if they were not worthy to live by them. It is so come to pass, that in this world the poor man, as a worm is trodden under foot, no man regarding him: and the rich man only had in reputation, every man applauding him. But there will be an inversion of these times. For albeit joseph, when as jacob should bless his two sons Ephraim, and Manasses, placed Ephraim as the elder brother, at the right hand of jacob, & Manasses the younger at the left. 
Gen. 48  Yet Israel otherwise transposed his hands, stretching out his right hand upon Ephraim's head the younger, & of purpose directing the left towards Manasse the elder brother. Men shall not in heaven keep their high roumths, which they have here in earth, and the poor shall not always be forlorn But the time will come, 
Psal. 98  when he shall with righteousness judge the world, and the people with equity. When he shall cast down the mighty from their seat, 
Luke 〈◊〉  and shall exalt the humble and meek. Da ergo petenti, ut possis ipse accipere. Da in terra christo, 
Aug. Ser. 25 in Lucam.  quod tibi reddat in caelo: obliviscere quod es, & attend quod eris ●siante nos aliqud mitteremus, non ad mane hospitium veniremus: quod autem rapimus, hic totum dimittimus. Give therefore to the poor that doth ask, that thou thyself mayst receive when thou dost ask: give to Christ here upon earth, that he may restore it thee again in heaven. Forget what thou art, and consider what thou shalt be: if we would send any thing before us, we should not come to an empty house. For that which we give unto the poor is but sent before us: but that which we take from them, is all lost here. Augustin putteth us in mind of many circumstances, very meet to be thought upon, when as any poor man craveth our devotion. 
Aug in evan. Mat. Ser: 5.  Cogitemus quando petitur a nobis, qui petunt a quio bus petunt? quid petunt? Qui petunt? homines a quibus petunt? ab hominibus: qui petunt? mortales, a quibus petunt? a mortalibus: qui petunt? fragiles: a quibus petunt, a fragilsbus: qui petunt? miseri: a quibus petunt? a miseris, excepta substantia facultatum, tales sunt qui petunt qualessunt a quibus petunt. Quam frontem habes petendo ad dominum tuum, qui non agnoscis parem tuum? non sum (inquis) talis, absit ut talissim obsericatus ista loquitur de pannoso Sed non interrogo in vestibus quales sitis, sed quales nati fueritis. Dic quid attuleris aut si dicere erubescas Apostolum audi: nihil intulimus in hunc mundum. Let us consider when any thing is begged of us, who they are the beg? of whom they do beg? and what they do beg? who do beg? men of whom they do beg? of men. Who do beg? Such as are mortal. Of whom do they beg? of such as are mortal. Who do beg? weak. Of whom do they beg? of them that are weak. Who do beg? the miserable. Of whom do they beg? of the miserable. Lay aside their goods & worldly weith, they are the same that beg, that they are of whom they beg. Therefore what forehead hast thou in begging of God, that regardest not thine equal who beggeth of thee? but thou sayest I am not such a one as he, God forbidden I should be such a one. This he that is in silk, speaketh of him that is in wild raiment. But I do not ask thee what thou art in thy bravery, 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, hear what the Apostle telleth thee. Thou broughtest nothing into this world. Ergo si habes aurum, habes non unde sis bonus, 
1. Tim. 6. Aug. ibid.  sed unde facias bonum, habes pecuniam? eroga: erogando pecuniam, auges justitiam. Vide quid minuatur, & quid augeatur. Minuitur pecunia, augetur justitia. Illud minuitur quod eras relieturus, illud augetur, quod in aeternum es possessurus. Consilium do lucrorum, disce mercari, laudas mercatorem qui vendit plumbum, & acquirit aurum, & non laudas mercatorem qui erogat pecuniam & acquirit justitiam? Therefore if thou hast gold, thou hast not wherewith thou mayst be good, but whereby thou art enabled to do good. Hast thou money: Distribute it amongst the poor, by giving unto them, thou increasest thy righteousness He hath divided & given to the poor, his righteousness endureth for ever. See therefore what it is that is diminished, and what it is that is enlarged. Thy money is diminished, but thy righteousness is increased: that is made less which thou wert to leave: and that is made more which thou art ever to possess. I give thee therefore my counsel to gain, learn therefore the trade. Thou commendest the Merchant, 
A similitude.  who selleth lead, and getteth Gold: and wilt thou not praise that Merchant, who giveth his money, and obtaineth righteousness? Caetera perditis, hoc solum non perditis (saith the same father: yet lose all other things, but this thing only we cannot lose, that reward of good works, even the salvation of our souls. Let us therefore with joy, in hope of greater joy which we shall have for it, give liberally and readily to the poor. It shall not be given, but lent for a time, to him that will pay thee seven fold in thy bosom. Those that are such obstinate & hard hearted people, as are past feeling, and have no conscience nor commiseration of the poor distressed people, wandering up and down hungry and thirsty, their souls gasping for your comfort, as a thirsty land: let them in time take heed, and by a speedy remorse, labour to prevent the judgement to come: let them redeem the time which they have lost, and now in this acceptable time for them to be relieved, which is this time of scarcity: let them be rich & bountiful in their alms, if they do it not in this life, there will be no use of it after this life. Nemo dicturus in resurrectione mortuorum frange esurienti panem, quia nou invenies esurientem: nec vesti nudum, ubi omnium tunica, immortalitas erit: nec suo scipe peregrinum ubi omnes in patria sua vivent: nec visita aegrum, ubi est sanitas sempiterna: nec sepeli mortuum, ubi mors morietur. No man shall say in the resurrection of the dead, break thy bread unto the hungry, because thou shalt not find any who doth hunger: neither cloth the naked, because with immortality we shall be all clothed: neither entertain the stranger, for there we shall all live in our country: neither visit the sick, where health is ever lasting: neither bury that dead, where death itself shall die. And I conclude this exhortation, & the whole treatise with the words of exhortation which S. Augustine useth, to the rich of his time, which I hearty wish may be borne in mind of the rich of this time. Divitis purpurati fuge exemplum: pauper beatitudinem emit mendicitate, 
August. Tom. 16 dominic. 51 post Trinit.  & dives supplitium facultate: desiderat guttam, qui negaverat micam. Dives fuit ille de quo nunc loquimur, & nunc sunt divites de quibus loquimur. unius sunt nominis, caveant ne sint unius conditionis. Inter divitem purpuratum, & Lazarum ulcerosum, mutatae sunt vices. Dives perdidit quod habebat, pauper caepit esse quod non erat. Dives 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 superb loquendo, contempserat pauperem. Avoid the example of the rich man, clothed in purple. The poor man obtained heavenly blessings by his beggary, and the rich man extreme torments in hell, with his wealthy faculty. He was rich of whom we now speak, & there are rich men to whom we now speak: they are of one name, let them take heed they be not of one condition. The case is now altered, which was then between the purple rich man, & between Lazarus, who was full of sores. The rich man lost that which he had, & the poor 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 hell, he desireth a drop and could not obtain it. Give ear to this, the rich man's whole body is in afire in hell, and only his tongue is tormented above all: therefore without doubt he feeleth a greater fire in his tongue, because he speaking disdainfully with his tongue, did contemn God, and denied alms.  
The God of mercy grant, that we may be more mercifully minded to his Saints which are now, or shall hereafter be in adversity: that we that follow this man's steps may tremble at his judgement and leave these steps, if that we will not taste of his stripes. As the servant of Abraham could not perceive a more evident sign, that Rebecca was worthy to be daughter in law unto Abraham, than her frank nature, and liberal inclination, which she showed in drawing water to quench his thirst, and tolling him into her mother's house: so we cannot express, a more manifest token, that we are children of Abraham, then by giving drink to the thirsty, breaking bread to the hungry, clothing the naked, harboting the stranger, visiting the prisoner, and succouring every one, that hath need of our help: which merciful disposition, the God of all mercy grant unto us, for his mercy, and his Christ's sake.   
FINIS