prayer VVhen there is warre in the Gates then is it a verie fit time to fast So did Iehosaphat when hee was to wage warre agaynst his enemies the Moabites Ammonites and Syrians 2. Chron. 20 Vppon the like occasion and Ioel commaund the people of his time Ioel 2 to sanctisie a fast For the Assyrians vnder their Captaine Sennacarib warred agaynst them and threatned not onelie the ouerthrowe of their kingdome but the ruine of the Temple and the spoyle of Religion So the Israelites did fast Iuds 20 when they did fight vnhappilie agavnst the Gibbionites and had euill successe So did the labytes 2. Sam 31 and Gilyadites when as Saule and his sonnes and his Armour-bearer were slaine in Gilboa and the whole hoast of Israel was discomfited by the Philistines So did the Inhabitaunts of the great Cittie of Niueue Ionas 3 when the Prophet denounced from Gods owne mouth the subuersion and vtter destruction of that Cittie within fortie dayes immediately to insue and come vpon them So did that deuout and godly Queene Hester and her retinue Hest 4 22 and her good Vncle Mardocheus and his seruants when they with the people and whole nation of the Iewes were in no small daunger by reason of the blood-thirstie designment and platforme of Hammon their extreame enemie Liberius who liued in the time of Constantine when as either the seasons were vnnaturall or any famin pestilence or war did oppresse the land adiudged it most necessarie that a fast should bee proclaimed August wherby the anger of God might be asswaged Augustine when hee saw that his citie was assaulted and besieged by the enemies the Vandales he humbled himselfe with fasting and prayer in which siege hee died as Possidonius doth recorde So at all times when we are to performe any serious matter or woulde preuent an imminent iudgement or otherwise would intreat a deliuerance from a plague which is alreadie come vpon vs we are to fast Fasting is a thing that is in our freedom for by the outward law he cannot be condemned that refuseth to fast But when as our fasting may promote Gods glory it is not then free we ought necessarily to fast we prescribe no time for it because it is not prescribed by the Scriptures August ad Caff praesbyt Epist 68 For well faith S. Augustine Ego in euangelicis Apostolicis literis torog instrumento quod appellatur test amentum nouum ansmo id reuoluens video praeceptūesse set iunissm quibus autem dieb us non oporteat ieiunare quibus oporteat praecepto Domini Apostelorum non inuenio definitum I finde both in the Apostolicall and Euangegelicall wrightings and in the whole instrument which is called the New Testament considering it well in my mind that fasting is commanded but vpon what daies we ought or ought not to fast I finde it not determined In the time of warre famine or pestilence or in any affliction the Scriprures as before haue beene aboundantly proued doo will vs to fast Her maiestie therefore both in zeale towards God and loue towardes her subiects hath to verie good purpose commanded although not an absolute fast which is an abstinēce from all nourishment which some for age and weakenesse of nature are not able to beare yet a moderate diet commanding an abatement of our superfluitie for the better releeuing of those which are in wants which we cannot without wilfull and most vnnaturall disobedience refuse to performe Dicinonpotest quot vnum intermissum hodie prandium nostrum saginare potest It cannot be set downe saith Augustine how many poore people may be releeued by the forbearing of one meale Aug. which thing how easie is it for vs to do and if wee shall doo it both God therby shall be serued our good Queene obeyed her deere subiects and our fellowe members in Christ Iesus succoured our wealth nothing thereby impaired and our bodily health not a little furthered wherefore if there be in vs any comfort of the spirit any consolation in Christ Iesus any fellowship any mutuall loue or tender compassion one towards another fulfill this order and obey this precept that peace may still bee in our walles and plenteousnesse within our pallaces CHAP. X. That the Prince or Bishop or ciuill magistrate vnder the Prince and no priuate person is to preseribe a certaine time for anie publique or generall fast and that the Prince next vnder God is cheefe head of the Church AS a publike fast is only to be commanmanded for publike causes so none but publike persons may enjoyne the same The frantike Anabaptist arrogantly in this thing as in diuers other Church matters intrudeth himselfe into the magistrates office and at his pleasure when the toy is in his head assembleth his factious consorts and companions and proclaimeth a fast The lewd Papist who excludeth the Prince from all Church gouernment and ordaineth the Pope to bee the head of the church would not haue the Prince to meddle with this office and prescribe this dutie Thus as Iannes and Iambres resisted Moset so these two scismaticall and hereticall sects doo resist their Prince But the light of Gods word will scatter their darknesse the truth of the Scriptures will discouer theyr falshood they will fall downe both like Dagon before the Arke of God and the pregnant instances of the worde of God shall swallow vppe these fansies of these charming spirits as Moses and Aarons roddes deuoured the roddes of the Egyptian Sorcerers If wee looke into the Scriptures and into the publike fasting of all times that are there remembred it will soone appeare that either the Prince Bishoppe or Magistrate had the appointment of this godly dutie When as the Philistines greeuously afflicted and spoyled the Israelites 2. Sam. 7.4 the whole people generally were assembled and conuented to Mizpah where they both wept and fasted for this miserable calamitie But it was by the counsell and designement of Samuel their Bishop and their Magistrate A gaine when their was warre betweene these two people 1 Sam. 14 it was Saul their King that gaue commaundement to the hoast that they should fast vntill the euening When the Philistines had slaine Saul in mount Gilboa and put to flight the armies of the Israelites 1 Sam 1 12 Dauid who raigned in Sauls steede 2 Par. 20 moued the people vnto a generall fast King Iehosophat likewise in a trouble some time Hester 4.16 Gaue order for a fast So did Queene Hester whē as her leige people by the trecherie of Hamon 2 King 25 8 did stand in ieopardy When a fast was proclaimed for Naboaths destruction it was decreed and commanded by the authoritie of Iezabell Ioel 1 16 When the trumpet was blowne vpin Sion and a conuocation of the people had and a fast denounced it was by the aduisement of the Prophet Ioel. Esdras who was learned in the law of the God of
abstinencie and forbearing of all nourishment for fortie dayes and fortie nights togither without intermission Exod 24 28 1 Kin 19 8. Math 4.2 Thus Moises the Law-giuer fasted vpon mount Sinas and Elias the Propet vpon the mount of God Horeb and Christ the son of God who came to fulfil the law the Prophets thus fasted in the wildernesse This fast is miserably abused by the Papists whilest they would in an Apish imitation hereof make their superstitious and conceited fast of Lent to allude therevnto And impose vpon the Church the necessitie of this practise vnder paine of damnation And thus beeing strong by a fleshly arme they constrain simple souls loden with sin vnto the obedience of their lusts The arguments they bring in for the maintenaunce of their cause are friuolous and absurd Velut aegri somnia vana hanging togither like a sicke mans dreame One of their schoole reasoneth in this sort The tenth part of the yere as a kinde of Tythe is due vnto God but the time of Lent is the tenth part of the yeare thefore by consecrating it vnto fasting we must giue it vnto God This is a dissolute and beggrely reason Tempora mutantur nos mutamur in illis The times are changed and we are changed in the times we are now no more vnder the lawe but vnder grace Gal. 4 9 Howe can wee as the Apostle saith seeing wee knowe God yea rather are knowne of God turns againe vnto impotent and beggerly rudiments whereunto as from the beginning we will bee in bondage againe obseruing dayes and moneths and times and yeares Thus ye see if wee should graunt them the Maior of this Argument that the tenth part of the yeare is proper vnto God more then the other parts of the yeare besides by the ceremonies of the law how they shuld gaine nothing by it but we denie that this part is more due vnto him then the other parts are and all the broode of Papists shall first be bursten before by anie suffrage or authoritie of Scripture they shall be able to proue it For if it were why did not then the Iewes who wer Gods chosen people vnto whome were committed the Oracles of God Rom. 3 2 performe this fast and pay this tenth vnto the Lord Is there a greater vertue in the fortie dayes before Easter then in other dayes that we must vpon necessitie be restrained vnto that time Ought not euerie time to be as penetentiall and to be employed vpon the seruice of God Must not he that is Alpha and Omega the beginning and the ending haue the beginning and ending of all times and of our whole life Doth not Zacharie teach vs that this is the condition of our redemption That we being deliuered out of the hands of our enemies Luke 2 should serue him without feare in holinesse and righteousnesse before him all the dayes of our life By this set time of Lent there is a way laid open to all loosnesse libertie for after the date of it is expired in ◠which they liued straightly they think themselues free all the yeare after to liue as they list An other of their Arguments which is as idles as the former and yet it is the best and substantiallest which they haue is thus formed disposed Euery actiō of Christ must be our instruction but Christ did fast forty dayes and forty nights togither therefore this fast must be our instructiō We willingly graunt all this Argument without any detriment or hurt to our cause for all the acts of Christ doo fitly serue to direct vs in the faith and order of our life and are perfect school maisters to bring vs vp in knowledge But it followeth not herevpon as they would or should inferre if they would conclude any thing that make for their purpose that euerie of his actions and so consequently this should be our imitation If they would dispute thus Euery action of Christ must be our imitation and vpon this conclude that in this miraculous fast of Christ we must also imitate him we would denie the proposition and distinguish of Christs actions For as they are sundrie and of diuerse natures so were they likewise done for diuerse and sundrie endes Some there were that were done for our example Christ his motall actions and those must we imitate Of this kinde are all his actions which are called morall appertaining vnto maners which must be the rule and line of our life and the engrauē liuely pattern of a Christian conuersation as his obedience vnto his father in all things Phil. 2 8 vnto the death the death of the crosse His innocency which was so absolute entire As he did no wickednes Esay 53 9 neither was there any guile found in his mouth His humilitie was such Psal 110 7 Phil. 12 7◠As be drunke of the brooke in the way And made himselfe of no reputation and tooke on him the forme of a seruant Iohn 13 5. and was made like vnto men Stouping also vnto his disciples and washing their feete his loue and charitie was such Rom. 5 10. that he died for his cruell enemies All these and such like his morall actions must be our examples according to this precept which he himselfe giueth vs saying Learne of mee that I am meeke and lowly in heart Mat. 11 29 And to that which elsewhere he prescribeth I haue giuen you an example that ye should do euen as I haue done to you Iohn 13 15 vnto which charge agreeth this heauenly Canon of Saint Paul 1. Cor. 11 1 Be ye followers of me euen as I am of Christ But there are other his actions which are peculiar vnto himselfe alone Christ his peculiar actions and not fit for any other beside as simplie belonging to the misterie of our redemption and worke of our saluation as his conception by the Spirit his natiuitie by the virgin his bitter death vppon the crosse for our sinnes his tryumphant resurrection for our iustification his Glorious ascention vp into heauen to prepare vs a place and to make intercession for vs. There is no man that hath so little wit as to thinke that these his actions must be our imitation Last of all there is another degree of his actions which are his myracles Christ his miraculous actions which go beyond our reach and power to imitate as his healing the sicke in giuing fight vnto the blinde his making the Lame to skippe like a Hart his raysing the dead vnto life againe his walking vppon the Sea his authoritie our Windes vncleane Spirits his fast in the Wildernesse for fortie daies And wee may as well bring the former to passe as effect this in due forme and order after Christ his example Those therefore that referre their supposed fasting vnto the fast of Christ do intollerably peruert his holy action and dallie too much with a matter of such
moment For what discrepancie and contrarietie is betweene them The disagreemens betweene Christs fast and the fast of Lent may appeare by these circumstances First Christ wheÌ„ he fasted did eate nothing at all And thus much Luke witnesseth But the papistical Lent fast is but a restraint from certain kinds of meate as Egges Luke 4.2 flesh and alwhit emeates made of milke cramming themselues with all delightfull fishe drinking all strong Wines out of capable bowles and tempering and seasoning theyr platters and their cuppes with the intising spices and confections of the Appothecarie verie maine inforcements vnto all lasciuious lust And this is their fast like vnto the fast of the gluttonous priests in Saint Iheroms time which hee remembreth in a letter vnto Nepotian Hiero n. ad Nepo tian Quid prodest olco non vesci molestias quasdam difficultatesque ciborum quarere caricas piper nuces palmarumque fructus similam mel pistacia tota hortorum cultura vexatur vt cibario non vescamur pane dum delitias sectamur à regno caelorum retrahimur To what vse is it not to eate oyle and to hunt after meate which is not to bee gotten without labour and difficultie as figs pepper nuts dates cimnalles honey and pistack nuts which are to be sold by the Appothecarie euerie orchyard and garden is raked and searched that they might not eate housholde and ordinarie bread and thus while wee please our daintie tooth and follow our appetites wee are withdrawne from the kingdome of heauen Is not this the wonted guise of the popish fast of the lecherous Locusts vnsatiable bellie panches of the Romane sinagog who disquiet al ponds riuers seas to glut their gorges who vnder an hypocriticall and deceitfull profession which they doo make of fasting Curios simulant bacchanalia viuunt While they therefore liue thus howe come they neere in any right imitation this example of Christs fast Secondly they do palpably and grossely erre in repeating yeerely their solemne fast of Lent contrarie to the president and example of Christ who fasted but one yeare Thirdly in abridging vs of our Christian libertie putting a difference betweene meates for holinesse sake and forbidding some meates as vncleane or vnlawfull which is the doctrine of diuelles 1 Tim 4. 4 For euery Creature of God is good and nothing is to be refused so it be receiued with thankesgiuing For that which entreth in at the mouth defileth not the maÌ„ Mat. 15 18 And it is not meate that maketh vs acceptable vnto god for neither if we eate haue wee the mere neither if we eate not 1 Cor 1 8 Col 2 16. haue wee the lesse Let no man therefore condemne vs in meate or drinke Spiridion Bishop of Cyprus It is a famous and memorable example that wee reade of Spiridion Bishop of Cyprus when as he did sette flesh in the time of Lent before a stranger that came into his house and he refused to taste of it because it was lent giuing this reason because hee was a Christian grauely and wisely replied in this sort therefore thou shouldest eate of it because thou art a Christian for all things are cleane to those that are cleane Last of all this is no lesse an errour then the former that they limit and tie this theyr solemne fast vnto a certaine time contrarie to the vse and custome of the Church there beeing as we reade a great difference betweene diuers Churches about the constitution of the time Hist tripartit lib. 9. cap 38 whilst the Romanes would haue but three weekes before Easter the Church of Alexandria sixe others seauen for their fast of Lent The scriptures moreouer not commanding an appointed time but enjoyning our publike fast to bee vsed for publike causes which they haue expressed Of which more shall bee spoken GOD willing afterwarde By these and many other the like circumstances which might easily be gathered out of the confused Chaos and rable of their ceremonies appertaining to theyr fastings it is manifest inough that howsoeuer the obseruation of the time of Lent crept first into the Church It hath no fitte allusion and relation vnto Christs fast but it came in meerly by a preposterous and peruerse imitation of Christ wee make not therefore any reckoning of this time as if our exact and austere keeping of this Tho. Aqin Ambros. were any way meritorious as the Papists would haue it or as if it were of necessitie to bee imposed as Ambros affirmeth But wee iudge it simplie considered in his nature to be free for all christians and that it bindeth not the conscience to commit it or omit it CHAP. IIII. Of the lawfull and necessary vse of Lent and of other set and appointed dayes of fast ordained and kept by the Church of England BVt least either the superstitious Papists or newe fangled Annabaptists should from hence be animated and take occasion licenciously and presumptuously to censure our Church for retaining stil this time while not vnderstanding the ende for which we keepe it they might either thinke that wee might better break it or els with the Oratour iudge it a strange course Vt aequum fit in Naeuio quod iniquum est in Quinctio Cic. orat pro Qâ—nicâ— That it should bee commended in the Protestants which is condemned in the Papists It is most coÌ„uenient that we shuld not be mistaken misconstrued in the premisses immediatly to insert the causes vse of this time of Lent as of all other times which her highnesse lawes hath decreed to be obserued Wee would be therefore thus vnderstood that we doo not simply gainesay this time But this is that we onely sland vpon that it is no imitation of Christ his fast that no merit is to be reposed in the same But we hold it that it is needful that there shuld be times prefixed for religious duties and among others for the exercise of fasting We suppose the Lent and other set seasons straightly to be kept for two especiall endes The first godly The second pollitike Two ends for which we keepe the Lent and other daies of fast The godly ende is this that our bodies beeing not aggrauated or surcharged as at other times our minds may be apter to contemplation and holy meditation For as the ship that is ouerburthened will soone sinke Godly and the Gunne that is ouer charged will quickly flie a peeces Pollitike Simâ—rudes and the Hawke that is full gorged will not come to the hande so when we are ouerdieted we do easily sink our mindes are crazed and wee list not to come to our maisters hande who all the day long stretcheth out his hand to vs a wicked and gainsaying people There is further this religious and godlie ende and effect of these fastings The charitable and necessarie reliefe of the poore whom God hath so peremptorilie commended to our care It were impossible that the
heauen Esdras 8 21 the Lords minister prescribed a generall fast vnto the people Acts 13 2 So did the Primatiue Church when Paul and Barnakas went their visitation trauailed to those Citties where the Gospel was not preached Infinite other such like testimonies might be produced but that they are needlesse in a cause so manifest It is not inhibited vnto any to mortifie his flesh and subdue his affections and by a godly fast to make himself fitter for godly duties whensoeuer he shal be disposed thereunto If a man bee afflicted in himselfe or in his familie he is permitted to humble himselfe and his soule with fasting and to vse any meanes to turne away Gods anger or preuent a iudgement to come But for a priuate person to call a congregation to summon a fast as it may be the cause of much publike mischiefe as much hurt hath growne to the Realme by housed conuenticles and encamped factions so we cannot finde it tollerable by the worde of God This is an office appertaining to ciuill and ecclesiasticall gouernours what priuate man therefore shal put in his sickle into this haruest as he runneth into Dathan and Abiron his sedition so hee may condignely incur their punishment Wherfore let the most vnlearnedly learned Elders of the Anabaptisticall crew and the whole rable of that vngodly disloyall and scismatical sect know that they ought not as they do most malepertly prophanely vpon euerie idle motion of their braine assemble a people and celebrate a fast Let the Pope likewise keepe himselfe in his owne bounds and meddle with those that are vnder his gouernment and preseribe lawes and Christian duties to his owne people Wee are vnder the gouernment of gratious Queene Elizabeth whom God hath set as Queen ouer the holy hil of Sion it is shee that may command general fasts publike prayers and all other exercises of a Christian man This the Pope and popelings cannot abide but the truth of it is as cleare as the Sun and Scriptures and examples do aboundantly prooue it When the Arke of God was restored did not Dauid the King play the first part Dauid beeing king made Psalmes and ditties Dauid being King danced before the Arke being king numbred all the Priests Leuits and disposed them into foure and twentie courses appoynting them continually to serue in the ministry euery one in his turne Moses the magistrate rebuked Aaron the high Priest for crecting a Golden calfe King Salomon displaced Abiathar the high Priest 1 King 2 by his kingly power 1 King 8 and placed Sadoch in his steede Also dedicating the Temple of the Lord with all his people blessed the whole congregation of Israel Also good Ezechias did put forth his hand vnto the Lords plough 2 King 8. and restored true religion of whom it is written He did that was right in the fight of the Lord according to all things that his father Dauid had done before he tooke away the groaues and brake downe Images Iudas Machabeus did purge the Temple which the Idolatrous Gentiles had before prophaned 2. King 23 25 Iosias restored Religion and reformed the temple and it was written of him That there was no king like vnto him before nor after him arose there any like him When as Artaxerxes the King gaue his regall authoritie and high commission to Esra the Priest to censure punish Church abuses the priest allowed the Kings doing and commended him for it saying Ezra 6. Blessed be the Lord God of our fathers who hath put into the Kings mind to beautifie the Lords house which is in Hierusalem By these and such like euidences it appeareth that Kings and princes in the old time had the dealing in Ecclesiasticall matters as in calling the people to Gods seruice in cutting downe groaues in destroying of Images in gathering tithes into the Lords house in dedicating the temple in blessing the people in casting down the brasen Serpent in correcting and deposing priests in commanding such things as pertaine to the seruice and worshippe of God and in due pnnishing the contrarie Christ willeth tribute to bee giuen vnto Caesar Mat. 2. and denieth not power to be giuen to Pilate from aboue Iohn 19 therfore they do not well that mangle Common-wealths and diuide them into two deuise two heads the one for the spiritualtie the other for the laitie For the Prince is the keeper of the law of God and that of both tables as well of the first that appertaineth vnto religion as of the second that tendeth to good order Hee is the head of all the cominalty and laitie and also of the ministers and clergie Rom. 13 1 Saint Paul ratifieth and confirmeth the same saying Let euerie soule be subiect to the higher power whether he be Pope Bishop or whatsoeuer he be all are vnder subiection to the Prince Of the superioritie and commanding power of the prince Tertullian speaketh thus Tertull ad feapulam Colimus imperatos rem vt hommem à deo secundum solo deo mis norem We worship the Emperour as a man next vnto God and inferiour to none but God A large and iust treatise might bee written of this matter but lette this suffice which is noted by the way and let none presume without designement and Commission of his Prince either by his publike office and authoritie or otherwise by expresse commaundement from her mouth to solemnize a general and vniuersall fast Forasmuch as a fast is a Religious dutie and the Prince is to set downe orders for Religion CHAP. XI An exhortation vnto fasting HAuing thus prescribed both the spirituall and externall fast I woulde exhort thee deare Christian carefullie and diligently when it is commaunded to performe the same If it seeme harde and greeuous to performe shewe wherein and it will soone bee aunswered For indeede if wee bee willing vnto it the yoake is easie and the burthen is light Obiectis 1 Doost thou suppose it to bee greeuous Answere Then aunswere mee vnto another question which Ambrose dooth propounde to such conceited people Amb lib Elia iciunio Qui graue die eunt terunium esse respondeat quis ietunie defecerit Multi in prundto plerig dum epulum vomunt fudere animam Quod animal leiunium sibi causam fuisse mortis ingemuit per escam laque us non cauetur in esca hamu later crbus duâ—â—t in retia cibus visco etiaÌ„ aues illigat They who suppose fusting to be burdensome greeuous let theÌ„ name vs any who haue fainted through fasting a many at their dinuers and diuers in their vomis thins haue lest their liues What liuing creature harb eyer complained that hee hath dyed by abstinence by reason of the barte the snare is not auoided The hooke is couered with the baite the baite tolleth and draweth into the nette and by it the birde with lime is soone intangled 2 obiection But
bestowe of them howsoeuer wee thinke that wee can neuer bestowe coaste inough vpon them It is to no purpose to inuite him to a costly feaste to day A Similitude that must be hanged to morrowe or to make him fatte or lustie of bodie that must immediatly after die Wherefore since wee must all die and no man hath any warrant of life for an honre why doo wee so frantickly delight in feasting and ryâ—tous feeding The Spâ—der with long labour spinneth a webbe A Similitude and weaueth a nette to intangle the Flye and a little puffe of winde commeth and destroyeth them both Wee take great care what wee shall eate and what wee shall drinke and a little breath that goeth out of our bodie doth ridde vs of this care and make all our thoughts to perish Last of all 10 Cause Aug. in Pâ—â—l 42. this fast is expedient for the better relief and maintenance of the poore Quot enim pauperes saginare potest intermssum hodie prandium nostrum For what a multitude of poore people might bee sufficed with the intermission and forbearing but of one meale â—ta ergo ietuna vt paupere manducante prandisse te gaudeas Aug. bi Wherefore so fast as thou mayest reioyce that thou hast well dined by making the poore to dine It hath pleased God to make a fruitful land barraine for the wickednes of men that are therein To take from vs the staffe of breade and to send a dearth and scarcitie amongest vs. It behooueth vs therefore sparinglie and moderatelie to receiue Gods creatures for the necessarie sustenance and releefe of our bodies and that wee waste not them vppon our owne gluttenous and inordinate lusts least Iudas dooth expostulate the case with vs as hee did with his maister in a charitable action saying What needeth this waste it had been better it had been sold and giuen vnto the poore For this cause order hath beene taken by our renowmed Queene our tender and nourcing mother and by her prouident and carefull Magistrates that an abstinence and moderate diet shoud be vsed for the poores sake which sanction and iniunction is not onely most necessarie both for the peace and plentie of the land and good of our bodies as in the premisses hath beene shewed but seruiceable vnto God peaceable vnto our consciences and for the eternal good of our soules being vsed aright as in the sequell shall bee prooued Many other reasons might haue beene rehearsed for the further vrging of this proposition but because my leisure is but small and these may seeme sufficient I willingly pretermit them and deale with them as Salomom did with the brasse in Temple which because it was so much he woulde not weigh it FINIS The second Book which is a treatise of Almes verie needfull for this time of scarcitie The first Chapter VVhat almes is and how fasting and giuing of almes are to be conioyned THe auntient and accustomed worde which is vsed of the schoolmen which signifieth almes is Eleemesyna and it is a worde of a wide large signification and it is to be extended as far as the Latine word Misericordia Euery work of mercie is an almes which we cal in English Mercy Whatsoeuer benefit we do bestow vpon any in a meere coÌ„miseraâ—ion of his distressed estate and in the tender bowels of coÌ„passion and mercy bee the gift of what nature and condition soeuer it is naturally and properly an almes If thou feedest the hungry giuest drinke vnto the thirstie and clothest him that is cold and naked harborest the stranger healest the sicke or otherwise sustainest him with thy charitable deuotion or finally if thou aidest him that is oppressed with iniurie with thy authoritie and counsell if thou dost hearten the afflicted soule with godly comfort if thou ransomest the prisoner or friendly dost support any that is in miserable daÌ„gerous estate thou hast done an acceptable and gracious almes Wherefore the Lord doth not bind thee when he willeth thee to giue almes to any set dutie to giue mony to bestow cloathes or to giue thy meâ—te but to shew mercie because that none should pleade their pouertie or exempt themselues from performance of this seruice vnder pretence colour of their want For though they be in want of mony or any other thing yet here is none but may shew mercy in some sort or other And this is true almes which the Scriptures do proue Aug in Lucam ser 30 and S. Augustine dooth acknowledge saying Quid est facere Eleemosynam Facere scilicet misericors diam What is it to giue almes but to shew mercie Theâ—e is none therefore that any go vnder protection to liue as hee list but euerie one must bring his mercifull almes into the Lords treasure-house For euerie one is inioyned to shewe mercy and this is the generall coÌ„mandement of the law that we loue our neighbors as our selues Wherefore since euery mercifull affection may be fitly called an almes A double Almes 1. The one true 2. Theother false whatsoeuer is not giuen in this affection but proceedeth from other strange by-thoughts and purposes is meerely counterfet hypoctiticall and false is to be retected as the gold which wanteth weight as the corne which wanteth measure That thine almes may be currant it is not materiall whether the person be honest or lewd vpon whom thou bestowest it or howe much or little it is that thou bestowest But this is the maine matter principallie to be regarded with what minde and spirite wee doo bestowe it A true almes therefore is not outwardlie to be considered but inwardlie to be pondered not without vs but in our selues who giue it It may bee that hee to whoÌ„ thou giuest thy almes be both honest and distressed and yet thy almes may bee no true almes because thy heart is not touched with that mercy which is required So contrariwise it often fallen out that the almes is good which is bestowed vpon a man that is bad because simply in a mercifull inclination it hath been giuen vnto him Moreouer so it is that much is giuen by him that hath much and but little of him that hath but little and yet that much is altogether a faigned and this little the most perfect Almes For it is the diuersitie of the minds of the giuers and not of the gifts that thus distinguisheth of the Almes Luke 21. The widow woman that was poore did cast in but two mites but the rich men did offer largely but the widowes pittance was preferred before the aboundant contributions of the wealthie The abler sort therfore haue from hence iust occasion to bethink themselues of their vncharitable affections who when they should stretch out their armes vnto the poore to giue them Almes they examine them of their liues take account of their doings As if so be the onely thing to bee stood vpon were the goodnes of the man not knowing that this
by bytlings The miserable man thinketh that which is giuen to be vtterly lost therfore his almes and beneuolence is thereafter A mouldie cantel of bread vnsauourie and stinking morsels of meate which no dog will cate good for nothing but to be cast out and throwne vppon the dunghil are giuen vnto the poore It is otherwise with the godlie and charitable giuer for he will giue inough to suffice the needie Ruth 3 So did Booz who espying poore Ruth gleaning he eares of corne vpon the land which his reapers had left sayde vnto his haruest-men Cast out somthing out of your sheaues and your shock come of purpose and let them be left still that she may gather without controlment and no man may restrain her In the primitiue Church so great liberalitie was extended towardes the poore as it seemed not inough for a Christian to part with that which he could easily spare vnlesse also he tooke somwhat of his necessarie goodes for their better maintenance And for this cause the people of Macedonia Achaia It is now contrarie are coÌ„mended by S. Paul who being but of bare needie estate yet beyoÌ„d their abilities prouided for the necessities of the poore laying vpoÌ„ the A postles with al praiers teares to accept of their collections and at their discretions as euery one shoul haue need to dispose theÌ„ for theÌ„ Wherfore I cannot see but that God wil alow of it if through intire loue It is not amisse to giue more then we can wellspare deuotion we shal constrain our faculties to â—uccor such people who through miserable want indure great violence suffer all exâ—remitie For the case of the Macedonians was the like which Paul approueth we can â—ot spend our necessary goods better then â—pon God who gaue them It is better that we be blamed for too much pittie then for too much crueltie 1 King 4. The deuotion of Abdias the Prophet was so great as he ranne himselfe mainely into deep debt to sucour the Prophets in the time of great scarcity The Sidonian widow gaue vnto Elias out of her owne cruse wherein was all the remainder and portion of foode that was then left vnto her for her selfe and her childe Let vs be taught by such examples and moued to giue frankely and lustily vnto the poore now we see them by reason of three yeares scarcitie For Gods sake regard it vtterly vndone and not able longer without our better deuotions to shift for themselues If our consciences bee not seared with hot irons and are past feeling our bowels will bee pearced with the noyse of their strong and forceable cries which they make daily vnto vs. If wee giue but a little wee shall receiue but a little againe for looke how wee sow wee shall reape if thou sowest sparingly thou shalt reape sparingly and hee that soweth liberally shall reape also liberally 2 Cor. 9. Psal 37. He hath diuided giuen vnto the poore saith Dauid and what shall follow it his righteousnesse shall indure for euer This is no discouragement aâ— all to those that are of meaner and pooreâ— estate who are not able to giue much although they giue all that they haue For they shal receiue much albeit they giue but little because that little is much vnto them and the Lord more respecteth the mind of the giuer then the value of the gift Gen. 4. For he accepted of the sacrifice of Abel when as he refused the oblation of Cain and more regarded the widows two mites then the abundant wealth Luk. 21. which the rich meÌ„ did cast into their treasurie Wherefore bring thy gift vnto the Lords altar with a willing mind that which thou canst giue the Lord willingly will receiue it at thy hands it shall be a more acceptable sacrifice to him then any other sacrifice that hath horns hoofs CHAP. VII That our almes must be giuen for conscience sake and for the loue of God and not for vainglorie and popular applause of the world ANother circumstance beloÌ„ging to the right giuing of almes is this that wee giue theÌ„ not in a vanitie nor in an outward shew of holines but in an heartie sinceritie we haue to righteousnesse There be two maner of hipocrites in the world who are had in admiration of the simple people for their holinesse whose words and works are nothing else but flourishes before the fielde vaine and idle bragges of a conceited kinde of holinesse who as in all other their outward works of Charitie so in their Almes giuing chiefely Mat. 6. they rightly resemble the accursed Pharisies For as they did giue theyr Almes before men and made an Alarum and outcry of them by the sounde of a Trumpet and dealt their doles openly in the Synagogues and streetes of their Citties So many Pharisaicall Iusticiaries and merit-mongers doo not only distribute their Almes in the open view and face of the people but they haue also their appointed and certaine houres to gather themselues togither at their gates such as are poore Almes done for vanitie and praise of men so as the whole street then disturbed with the noyse of such a troublesome rout do come forth and gaze vpon them as vpon a strange spectacle and so their liberalliis famous to the world which is their principal end in this action the scope which they doo aime at and the marke which they doo shoot at This Christ reproued condemned in the Pharisies and so he doth in Christians We must only in our Almes-giuing looke vppon God and giue them for his sake or otherwise they are not pleasing and acceptable vnto him That money which is made of some base mettall as Copper A Similitâ—â—e or Brasse or hath otherwise any vnpure commixtion or is any way not currant must not be cast into the treasurie but it is to be reiected So Almes which go not for lawful and good almes as being counterfeyt done for the praise of men and not for the praise of God are of no account but as drosse and grosse mettall are vtterly despised A Similitude Thou mayest often buy many counterfeyt peeces of money for a trifeling value but thou canst not so buy a horse silke cloath or any other thing of woorth So with thy Almes thou maist purchase at all times the vaine commendations and praises of men howsoeuer thou doest giue them but the grace of God or any benefite and effect thereof cannot be obteined vnlesse wee giue our Almes vprightly and conscionably as God himselfe hath commaunded vs. Abraham because he would not be enriched of the king of the Sodomites Gen 14. Gen. 15. was enriched by God For God said vnto him Feare not Ahraham I am thy great reward So if wee regarde not the vain-glory of the world Acts. 10. but the glory of God onely in our seueral actions our almes deeds as the deeds of Cornelius shall ascende