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
THE COGNIZANCE OF A TRVE CHRISTIAN or the outward markes whereby he may be the better knowne Consisting especially in these two duties Fasting and giuing of Almes verie needfull for these difficult times Diuided into two seuerall Treatises Published by Samuel Gardiner Batcheler of Diuinitie Iames 1.27 Pure religion and vndefiled before God euen the father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world Aug. in Psal 43. VVilt thou haue thy prayers flie vp vnto God giue it two wings Fasting and Almes LONDON Printed by Thomas Creede and are to be sold by Nicholas Ling. 1597. To the most Reuerend Fathers and right worthie Prelates Iohn by Gods prouidence Lord Arch-Bishop of Canterbury Primate of all England and Metrapolitan William Lord Bishop of Norwich his very good Lord and Maister Samuel Gardiner wisheth long life continuall honor and euerlasting happinesse WHereas there were late orders giuen vs in charge by publique authoritie seriously commaunding the strict obseruation of these two religious and Christian duties Fasting and giuing of Almes very fit for all times but most necessarie for these difficult seasons and late yeares of scarcitie I iudge it not amisse in some large discourse to dilate vppon them and that they might more zealously be performed to vrge by al the plausible arguments that I coulde the necessitie of theÌ„ For there be too many defectiue in these poynts who walking after their owne vngodly lusts do nothing else but sweate ouer their treÌ„chers in al Epicurisme without consideration of the affliction of Ioseph wallowing theÌ„selues like the sensuall and carnal Iouinianistes whoÌ„ Augustine reproueth Aug. de haeresibus â—nd Quod vult deum Ambr. Tom. 3 Serm. 37 1 Cor. 15 who vtterly did reiect and condemne all Fasting and not vnlike Sarmotian and Barbatian gluttonous lubbers whom Ambrose remembreth finally like the beasts whom Paul fought withall in the maner of men at Ephesus who said amoÌ„g themselues Let vs eate and drinke for to morrow we shall die The schoole of these is great the mischiefe which they do is vnsufferable This kind of people most pestilently troubled the Church in the Apostles time Paul could not refraine weeping when he mentioned these vnto the Church of Philippos whose God was their bellie philip 2 Iud. 8. who wer carnally minded Holy Iude was also much infested with this crew VVho despised gouernment did speake euill of those who were in authoritie fleshly and not hauing the spirit This our happie Common-wealth is not a little troubled with refractory rabblements of prophane gospellers who liue loosely lewdly turning fasting into feasting charitie into crueltie They are so far froÌ„ fasting feeding of the poor as they do nothing els but surfet theÌ„selues and fleece the poore They rauish them as Dauid saith when they get theÌ„ in their nets Basil The reuerend father Basil speaketh of such vngodly fellowes who abounded in his time who for al their supercilious lookes graue gestures and counterfeit constrained holinesse were so wretchedly minded as they wold not contribute the least peece of money towards the reliefe of the poore or any godly vse they would first torment a begger with a hundretd questions before they would sustain him with the smallest deuotion But these times I am perswaded do exceed all the times that haue gone before vs and doo seeme to haue come now to their extremitie There cannot be a more effectuall signe of a consuming and dying bodie then the coldnesse of the bodie and therefore it was said of Dauid 1. Reg. 1. that when he was readie to die that they couered him with cloathes but no heate came vnto him it is a token of a dead soule when as it is cold in duties of deuotion and cannot be warmed by the pittifull and patheticall out cries of the poore When the sicke man with greedinesse laieth hold vpoÌ„ his bed and violently wold draw the couerlets sheets and whatsoeuer hee can claspe vnto himselfe we say that man will die The world now with all the Art they can seeke to draw into their possessions the reuenues of the Bishoprikes and the zelous coÌ„tributions of our godly ancestors vnto the Church it is to be concluded therfore Mar. 12 Matt. 25 Matt. 7â— the the world shall shortly die We were neuer greater professors and lesse practisers The figge tree had leaues but no fruit the foolish Virgins had oyle but no lampes we go in sheepes clothing but inwardly are rauenous wolues When as Iehu King of Israell went to kill the sonnes of Achab and destroie Baals priests he met a souldier by the way and said to him Is thy hart right towards mee Who answered yea 2. Reg. 10 Iehu replied then giue me thy hand So Christ the true King of Israel who came into this worlde to destroy Idolatry asketh of vs that make our selues professors of his name the same question whether our hearts be right towards him if wee say yea hee asketh our handes that are the instruments of good works In the old law God comaunded that the skinne of euery beast which should be for a sacrifice should bee drawne off The skin is the outward couering so our outward couering and dissimulation must be pulled off we must expres our religion in our deeds But it is far otherwise for how little fasting and how great feasting and that vppon dayes and nights inhibited by godly authority is now to be seene Wheras there should bee no beggers in Israel by our vnsatiable and extreame couetousnesse beggers doo increase and swarme in euery place It appeareth that wee beare but little loue vnto her Maiestie by whom we liue who thus vnconscionably doo preferre our owne vngodly lusts before her godly lawes thinking that lawful which is lustfull vnto vs shifting off these her godly laÌ„wes to glut our affections like the grosse beastlie Atheists and Epicures whoÌ„ Ambrose thus describeth Multi sunt quibus cum ieiunium indicitur de intemperie se tempor is semper excusant Dicunt enim aestiuis mensibus Dies long a est fortior sol est torrentior sitim ferre non possumus poculis nos refrigerare debemus hyemis tempore algorem tolerare nequimus escis calefieri nos oportet It a hominis quorum animus semper est in prandio prandendi sibi causas inquirunt dum se a ieiuntis excusant tempora Creatoris accusant There are many saieth Ambrose who when as they are commaunded to fast doo excuse themselues by the wickednes of the time For they say in SoÌ„mer season the day is too long the Sun is hotter we are nor able to endure thirst let vs coole our selues with cuppes In Winter they replie we cannot abide the chilnesse of the weather we must warme our selues with meate Thus these men whose mindes are wholie set vppon their meate doo alwayes make occasion to dine and whiles they
doo excuse themselues from fasting they lewdly do accuse the times of their Creator If these men will suffer themselues to be reformed and not remaine incorrigible I doubt not but if they will peruse these treatises but they will bee perswaded to fulfill these duties Wherin I haue indeuoured by pregnant proofes of Sciptures authorities of Fathers and manie perswasorie and effectuall similitudes gathered from the Fathers to enforce the same And these I am bold to dedicate to your Grace and to you Honourable and my good Lord of Norwich for verie good causes both publike and priuate 1 First I take my selfe as a poore Minister of the Church to owe a Canonicall dutie to your Grace as to one to whom the gouernment of our Church vnder the sacred Maiestie of our blessed Queene is principally committed and to you reuerend father beeing our prudent godlie and vigilant Diocesan 2 Secondly both your loues to my deceased father might haue incouraged me if there were nothing else 3 But principally I presume herein to giue you this booke because your Graces godly sanctions and your my Lord industrious publication of these sanctions to vs your Cleargie through the confines of your libertie are the subiect matter and occasion of my Booke 3 Also the loue your Grace and your honour do beare to all godlie endeuors and the countenance that you giue vnto painful ministers hath ministred vnto me no small cheerfulnesse in this matter 5 Last of all in that I haue deuoted my selfe in all solemne obsequies vnto your good Lordship and it hath pleased your honour aswell to ascribe mee in the number of your Chaplains as to encourage me in my labour and studies as my bounden dutie willeth mee I consecrate vnto your Lordships the fruits of these my labours GOD euen the most mightie God enrich your zealous harts with the abundant graces of his spirit and make your names famous vnto the endes of the worlde giue you long life with all worldly prosperitie that by both your god lie wisdoms we may stil be led as sheep as by the handes of Moses and Aaron London the 8. of October in the yeare of our saluation 1597. Your Graces and Lordships in all obsequie to be commaunded Samuel Gardiner To the Reader GOdly Reader if euer these two Christian and Religious duties of Fasting and Almes haue bin iudged needful it is now high time â—ey should be well thought vpon and diâ—gently put in practise For through the â—nkindnesse of former yeares the iust punishment of our sins and more through the insufficed wretchednesse of cruell men commorants maultwormes badgers and â—egraters and of the like title the rods of Gods furie and the verie imps and lims of the diuel the poore haue beene brought vnâ—o all extremitie and are now almost constrained to eate the flesh of their own armes The Lord in mercie hath now visited vs and hath done his part and hath turned our former scarcitie into present plentie the earth hath brought forth hir increase and God euen our owne God hath giuen vs his blessing But wee regard not to visit the poore to do our dutie but albeit we find him a gracious father we remain stil gracelesse children For the plentie which God hath sent to refresh the poore is without cause kept in and not acknowledged to the vndoing of the poore But take we heed that we tempt not God and presumptuously prouoke the holy one of Israel vnto anger in extenuating and abazing his rich mercies and making him a niggard when as he hath opened the windowes of heauen giuen vs plentiously of his blessings to drink as out of a riuer If for his bountiful nesse weeshall reward him with vnthankfulnesse and our eyes shal be euill because hâ— is good he hath verie sharp arrows to draw out of his quiuer instruments of death 〈◊〉 grind our hairie scalpes For doubtlesseth poore shall not alwaies be forgotten the patient abiding of the meeke shall not perisâ— for euer Let vs therefore heare their criâ— and sustain them with releefe This we shâ— be verie able to performe and thereby prâ—uent a future danger if we shall giue out our riotous feasting and deuote our selues sometimes to a religious fasting If this seemeth too greeuous and ouer burdensome to vs content we our selues with a moderate diet and let our superfluities be bestowed to succour their necessities As God hath liberally lent to vs so let vs largely lend to him againe By giuing to the poore thou dost lend to him and he promiseth to set it vpon his owne accounts in theresurrection of the righteous Consider wee the difficult estate of these times the huge heapes of poore people their extreame miserie I haue vsed all diligence as God hath guided mee with his holy spirit to stirre you vp to these religious duties vrging and pressing these two propositions with as effectual and plausible perswasions as I could I hope I haue not languished in any part of my worke but in euery place without any impertinent and idle digressions to make the paper swell haue by solid arguments illustrated and confirmed such needfull circumstances as belong to my assertions I heartily desire thee not superficially and slenderly to consider it but deliberately to reuolue it in thy mind And albeit there be others who haue written of this argument more sufficiently then I yet seeing I cannot bring gold and siluer with others I see no reason but that I may bring such as I haue euen goats haire and badgers skins vnto the Lords Tabernacle The widowes mite was as pleasing vnto God as the plentifull and sumptuous contributions of the rich Though I haue but one talent I cannot in duty bind it vp in anapkin or bury it in the earth The honor of Christ Iesus whose vnworthie seruant I am my dutie to my deare soueraigne whose loyall subiect I am the loue of my countrey whose vnfaigned friende I am hath animated me to this labor which I commend to God and to thy indifferent iudgement Fare well London this eight of October 1597. Thine in the Lord Samuel Gardiner The Cognizaunce of a true Christian or the outward markes whereby he may be knowne The first Chapter Of diuerse kinds of fasts BEcause there are so manie sundrie kindes of fast and few there be who fast in that order as they ought it is verie needfull that first we should distinguish it before we do define it that wee deceiue not our selues in a zeale without knowledge 2. Tim 3 5. Hauing a shew of godlinesse but indeed do denie the power of it There is a fast which may be called Naturall A natural fast because the law of Nature doth prescribe it and that is but an abstinencie only for the time or a spare diet which is onely vsed as a preseruatiue of our health that both body mind might be more pliable vnto their proper functions forasmuch as by a large and plentifull repast the minde
waxeth dull and the bodie disable vnto his outward actiōs But for your further knowledge direction in this point I send you to the schole of Philosophers to be taught whose precepts of Temperance Sobrietie and Abstmence must be your instructions Socrates Diogenes and Crates the Theban in the strict obseruation of these rules doo exceed vs Christians And I leaue you to Phisitians to tell you more of this who according to the times places and persons will acquaint you with that fast and course of diet which most fitlie doth agree with the states of your bodies It is not the fast that I minde to medle with There is a fast which may be said to bee ciuil A ciuill fast because it is imploide about ciuill actions in which we are so earnest and deuout as wee will not eate or drinke before wee haue accomplished them Such a fast was Saules 1. Sam. 14.24 when hee was in chase pursuing of the Philistines hee gaue commaundement throughout his host that none should bee so hardie as to eate or drinke vntill he had auenged himselfe of his enemies And this was the fast of certaine Iewes which were confederate against Paul who vowed with themselues that they would not eate Acts 13.12 or drinke vntill they had killed Paul An other kinde of fast which is too rife and common with many A riotous fast is that which is vsed as a preparatiue to a feast As when they keepe their stomacks for a sumptuous supper that they might feed more notouslie This is an incontinent continencie A fast of not fasting as Lucus is called a non lucendo Parcae à non parcendo and Mons à non mouendo Augustine calleth this a superfluitie rather then a fast Thus dilating of it Aug. in Psa 43 Non laudatur in illo seiunium qui adluxuries sam coenam seruat ventrem suum Inuitantur enim aliquando homines ad coenam magnam cum ad eam velint auidi venire tetunant hoc ieiunium non continentiae sed potius luxuriae deputandum est We do not commend this fast in that man who reserueth his stomack for a large supper For many being bidden vnto great feasts do fast before to eat whē they come with greater greedinesse This is not a fast of sobrietie but rather of incontinencie The hurtfull effects whereof are touched by the same father excellently in these words Aug. ser 56 de tempore Nihil prodest toto die longum duxisse ieiunium si posteaciborum suauitate vel nimietate anima obruatur Illico enim mens repleta torpescit irrigata corporis nostri terra spmas libidinum germinabit It auaileth nothing saith he to haue fasted all the long day if afterwards the minde bee ouerladen either with daintinesse or fulnesse of meate For the minde beeing surcharged it waxeth blunt and heauie and the earthlie furrowes of our bodie beeing watered it bringeth forth the briers and thornes of vnsatiable lust This fast is too vsuall And a common tricke this is amongst carnall Gospellers and fleshlie Epicures in these sinfull dayes Let our fourth kind of fast be that which is constrained A constrained fast which cannot bee auoyded because it is the yoake which God hath laid vpon vs. That is VVhen the Bridgroome is taken from vs. Math. 9 15 As when wee fast for meere pouertie hauing nothing to eate when the Lord dooth punish a land with famine or bringeth in the enemie who cōsumeth and destroyeth the fruits of the earth and the labour of the husbandman For this scarcitie and want for very good causes the Lord in his secret and vnsearchable prouidence doth bring verie often vpon his deare seruants As vpon Abrahā who for the famine that was in his land was constrained for his necessarie succor relief to flie into Egypt Gen. 10 10 And to Isaak after him who for the same cause went vnto Gerar vnto Abimelech Gen. 26 1 king of the Philistines and to the old Israelites iourneying through the desart Num. 27 8 2. Kin. 17 25 wast wildernesse and vpon Elias the Thesbite in that time of horrible dearth which was in Samaria and vpon his owne disciples Mat. 12 1 when as trauelling too and fro to preach the Gospell they were constrained to slake their hunger to plucke the eares of corne vpon the Sabboth day And vpon Paul 2. Cot. 11 27 of which he boasteth in his second letter which hee writeth vnto the Corinthians And vpon diuerse poore people in this lande at this time who for extreme beggerie are inforced to fast vntill they bee brought vnto deaths doore This fast because it is of necessitie and cannot be shunned wee must not fret our selues and murmure against God but wee must endure it with all patience and long suffering as Eliah did remaining by the riuer Cherith ouer Iordan 1. Kin. 17 5 vntill the Rauens brought him bread and flesh both morning and euening 2. Cor. 6 4 And as Paul did saying VVe approue our selues as the Ministers of God in much patience in afflictions in necessities and distresses in prisons tu◠mults labours by watchings by fastings The God of patience grant that we be like minded now that his hand is heauie vppon vs and hee hath brought leannesse and scarcitie vpon our souls by taking away the staffe of bread making our fruitfull land barrē for the wickednes of the people that dwell therein If we will rest cōtented with his prouidence and stay his leisure hee will blesse our vittails with increase and satisfie the poore with bread he will crowne our patience with plenteousnesse to come that our garners shall bee full and plentie of all maner of store our sheepe shall bring forth thousands and ten thousands in our streets for his armes as the Prophet saith are not so short but he can saue and his eares are not so stopped but he will heare vs nay he hath alreadie heard vs and the earth hath giuen her increase and God euen our owne God hath giuen vs his blessing For we say not nowe as Christ said Lift vp your eyes and looke on the regions for they are white vnto haruest Iohn 4 35 but lift vp your eies looke into the Barnes how miraculously they are stored with a strange increase CHAP. II. Of the late fast commanded by publique authoritie THere is another kind of fast not much disagreeing with that which was the first By a moderate diet but that it is not vsed for the same ende which ought to be more vsuall with Christians then it is and that is an orderlie and moderate cariage of our selues in the course of our diet that thereby we may the better relieue and helpe the poore and this requireth that wee refraine our selues from al gluttonie and excesse which is often the cause of the former famine into which very many are often driuen by their excessiue
giue thee these reasons wherof euery one if they might be folowed aptly might be proued by the word of god being warranted thereby First because the rich and the poore are both necessarie the one for the other Duo sibi sunt contraria Aug. in Lue. Serm. 23. sed duo sunt sibi necessaria nullus indigeret si inuiceÌ„ se support arent nemo laboraret si se ambo inuarent Diues propter pauperem factus est pauper propter diuitem factus est Pauperis est orare diuitis erogare Dei est proparuis magna pensire They are both contrary but they are both necessarie none should staÌ„d in need of another if euery man could vphold himself none would labor if so be they were able to liue of theÌ„seleus the rich is made for the poore and the poore for the rich it is the poor mans duty to pray the rich mans to giue and the propertie of God to recoÌ„pence small things with a great reward Wherfore that one should supply an others waÌ„t he wold not so prouide for maÌ„kind as he did for the birds of the air the beasts of the field who are fed and clothed by the prouidence of God without the industry and labor of another but he hath so disposed of our coÌ„dition as there is none so nobly borne so rich so honorable so learned wise and strong as he is able of himself to supply all wants without the assistance and supportation of any other Therefore our common estate is such which needeth a helper but besides there are such infinit chaunces and chaunges vnto which we are subiect and obiect daily by which froÌ„ weith we fal into pouertie from plentie into scarcitie from prosperitie into misery as vnles there were differences and inequalities of degrees wherby we may supply that which an other wanteth it should not be possible that any should long coÌ„tinue Some are impouerished by long coÌ„tinued sicknes wherby whilst they are vnable to do any worke they consume that they haue vpon needful expences and come into beggery Some by warre and inuasion of the enemy are spoyled of their goods and chased and driue out or their country inheritance of their ancestors and are put to all extremity Others by some secret iudgement of God as by casualtie of fire by violeÌ„ce of wind weather suffer shipwrack and are vndone And some bring prouertie vpon themselues whilesT they are secure and carelesse of their estate riotously wasting their goods and making hauock of their substance Pro. 14.17 Yet none of these do happen by chance fortune and euil luck but by the determinate counsel of God Who as Salomon saith is creator both of rich poore and hath his certaine and necessary purposes for a manifolde vse and profit doth arise from this his wise prouidence First hereby is iust occasion giuen of preseruing and increasing mutuall loue and good will amongst men which wold either lightly be esteemed or peraduenture wold seem straÌ„ge becaue it wold not be known whilest euery one should attende vnto his prtuate good and not haue any vse dealing with an other Again it not only occasioneth loue but it is as it were a spur vnto our natural dulnesle quickning and giuing life vnto the minde to be condiutors vnto others considering what necessities may light vpon our selues It thirdly giueth matter for vs to worke vpon that we should not bee idle the poore haue matter to exercise their patience and the rich to shewe theyr thankfulnessE He hath giueÌ„ to some abundantly that men shuld know that god hath power ouer earthly things that al the beasts of the forrest are his and all the cattel ouer a thousand hilles but he hath giuen more sparingly vnto others because he saw it was fittest for them If God should grant euery one his harts desire and not disappoint him of his owne lust many would worship him for their priuate lucre not for loue sake Therefore that he might bee sincerely serued with due deuotion and not fainedly through ambition hee hath ordered that some should be poore He hath sent pouertie for the good of the poore and riches for the good of the rich Want to the poore is oftentimes as good as hunger to the sick This killeth the disease of the body and the other of the soule Trees are lopped that they may thriue the better and diuers are impouerished similitudes that they may liue the better Superfluous and luxurious shrubs doo often hang ouer very towarde braunches and doo hinder their growth and there climbing vp and therefore it is needefull that they shoulde bee pruned So riches ouer-shadowe and keepe downe the minde and doo hinder the growth of of our forwarde affections not suffering them to climbe vp to heauen It is therefore expedient that they shoulde bee cut off a similitud that they might not trouble vs. Therfore as wee vse to clippe birdes wings that they shoulde not flye from vs so God doth often cut from vs our wealth that wee shuld not sly from him Riches is also good for the rich for it is a more blessed thing to giue then to receiue for by giuing and shewing mercie wee shewe our selues children of our heauenly father who is mercifull vnto vs. For this cause Christ for Martha her good graciously diuerteth into Marthaes house to sup with her when hee had other houses to turne into besides and might haue commaunded if it had pleased him a legioÌ„ of Angels to minister vnto him But because he might enter into her soule Luk 10. he entred into her house Her riches therefore whereby shee was able to entertaine so good a guest were profitable to her and tended vnto her good So was it for the good of the widowe of Sarepta 1 Reg. 17 to giue almes vnto the Prophet as it was to the benefite of Abigaell the Shunamite to bring presents vnto Dauid 1 Sam. 25. Therefore since both estates are ordained of God and he made nothing but he sawe that it was good Gen. 1 yea in wisedome hath he made vs all saith the Prophet Dauid and the earth is full of the goodnesse of the Lord let all of vs both rich and poore direct both our estates vnto that which is good neyther waxing proude in respect of prosperitie nor suffering our selues to bee swallowed vp of sorrowe because of aduersitie Though our soules heere be filled with the scornfull reproofes of the wealthie and dâ—sd infulnessE of the proud yet the poore shall not alwayes be forgotten But there shall come a chaunge of times Luc. 2. when he shall raise the poore out of the dust and set them amoÌ„gst the Princes euen the Princes of the people when he shall throw the mightie from their seate and shall exalt the humble and the meeke When as Iacob was to bâ—esse the the two sonnes of Ioseph Ioseph placed Ephraim Gen. 38.
vp into heauen our praiers shall be as the incense and all other our religious deuotions as a sweet euening sacrifice vnto the Lord. 〈◊〉 similitude If there were a man whose handes were of that excellent vertue as all things that were receiued of them or touched by them should immediately bee blessed and increased were it not great follie not to cleaue to him and to desire his gracious acceptance of all our indeuours and beningly to take them into his mercifull hands such bee the hands of our heauenly father who as if he but turn away his hand we are troubled so if he turn it louingly vnto vs Cantie 5.14 we are lightned againe For his hands are as the rings of gold set within the Crisolite Math. 6. wherfore as Christ willeth vs to take heed that we do not our workes before men So let vs take heede that we giue not our almes which is of it self a very christian worke in the sight of men There were two Cherubins protraied with wings ouer the place where the Israelites did pray which couered the mercy seate Exod. 25. signifying that as God whē he sheweth mercy couereth himselfe that he might not be seene so that we likewise when we should shew mercy and do deeds of Charitie we should do them couertly and not to be seene Christ in all his actions lookes towards heauen to teach vs Christians that in all our indeuours we doo looke vp to heauen and not to the vanitie of this wicked world A similitude The Mathematitians say that therefore the Circle is the perfectest figure because the ende and beginning of it do meete togither Now since God is Alpha and Omega the beginning and the end It is manifest that all our works be absolute being wholie directed vnto him A similitude The Carpenter or Smyth frameth his timber and worketh his yron to the vse purpose which he hath commaunded that hath set him on worke We are Gods workmen VVhether we eate or drinke or whatsoeuer else we do we must do all vnto the glory of God 1 Cor. 10 For in him of him and by him are all thinges Wherefore as the foure and twentie Elders Rom. 11 Apoc. 14 did take their Crownes from their owne heades and laide them at the foote of the Lambe so let euery one humble himselfe and throwe downe his workes at the feete of Christ Psal 113 taking vp this Psalme and spirituall Himne singing and making a most chearefull melodie in his hearte and saying Not vnto vs O Lord not vnto vs but vnto thy name giue the prayse Saying likewise with the Prophet Esay All our works O Lord Esai 25. thou hast wrought in vs. Nabucodonosor forgetting this and glorying in himself Dan. 4. saying Is not this great Babell which I haue builded with my magnificence mightie power Imediately heard this heauenly voyce ringing in his eares The kingdome shall passe from thee and be giuen to thine enemies Samson boasting of his valiant acts and good successe which God gaue him against his enemies the Philistines Iudic. 15. triumphing in this wise VVith the law bone of an asse haue I slaine a thousand men was forthwith so humbled and brought low as he had almost perished through thirst Moses thinking his hand to be whole and sound did put it but into his bosome and hee drew it out a deformed and leprous hand In like sort thou thinkest highly of thine Almes and of thy charitable deeds but put thy hand into thy bosome and lay it vpon thy heart weying and considering the seuerall circumstances which are required to the just performance of them and thou shalt finde them polluted and affected with pride and vaine-glorie and all kinde of vanitie the spirituall leprosie which will vtterly destroy them Flie from pompe and outward estimation as from a most hurtfull serpent and cocatrice for what worke soeuer is doone to this end is doone to no ende 2 King 20. for it is alreadie lost For as Ezechias when hee shewed his treasure vnto the Embassadours of the King of Babilon was reproued for it so let vs do our outward deuotion in the sight of the world and the Lord will surely reproue vs for it saying to vs as hee saide to the Pharisee in the like case Mat 6. verily I say vnto you ye haue your reward Let vs not therfore as the men of Babilon Dan. 3. who hearing the musicall instruments sounde worshipped the Idoll hearing our prayses of men for our good workes worshippe this prayse as wee do an Idoll But rather Let vs worship the Lord our God Deut. 6. and him onely see that wee serue Remembring this wholsome counsell of Christ Let your light so shine before men Mat. 5. that they might see your good workes and glorifie your father which is in heauen The Apostle Saint Paule when hee manifested his manifolde afflictions which hee indured for his office sake that hee might not seeme to bee proude in them hee inferreth this clause to curble all presumption Not I 1. Cor. 15. but the glorie of God in me So let vs attribute nothing to our selues in any thing that we do Ma. 6 for what haue we that we haue not receiued His is the Kingdome his is the power his is the glorie When God commanded that the stones wherewith the Alters should be built Exod. 20 should not be carued grauen and pollished but should bee rude and plaine without workmanshippe what would hee else insinuate from hence but that our works should not curiously be set out that thereby we might reape the prayse and applause of men Psal 16 Wherefore as Dauid in all his dooings saide that hee alwaies set God before his eyes so is it most expedient that wee should do the like that we might not bee remoued Aug. in ser dom in mōt Excellently counselleth vs heauenly Saint Augustine saying Laus humana nou appeti à recte faciente sed subse qui debet recte facientem That is the praise of men Aug. in Psal 43 must not be affected of the good doer but it must follow the good doer Intus amat qui intus videt intus am at vt intus ametur Hee that seeth inward loueth that which is inward hee loueth inward that hee might be inwardly loued I beseech you therefore brethren so to walk as God hath commanded you and that you so distribute vnto the poore as God hath appointed you that he may say vnto you O thou faithfull and good seruant thou hast beene faithfull ouer little I will nowe make thee Ruler ouer much enter into my ioy Giue heere that thou maist receiue else where for corrupt siluer an incorruptible Crowne of glory which God hath prepared and his Christ hath purchased with his redde and precious bloud CHAP. VIII The Obiections that are vsually made against giuing of Almes prepounded and aunswered HAuing
forgiuen thee Is it possible to deuise a more amiable speech thē that which he vseth to the thiefe vpon the Crosse when he said vnto him Luc. 33. This day shalt thou be with me in Paradise Let our lippes be thus full of grace to those that request and implore our grace and let vs with ciuill and charitable words answere their requests It is expedient also that thy gesture behauior should shewe thy affections loue towards them and in them also to follow the foot-steppes of our heauenly father Luc. 15. who imbraced his prodigall and ryotous sonne with the armes of his mercie fell vpon his neck kissed him and shewed all mercie towards him O that this loue and nature were in vs towarde the poore when as they come begging howling for reliefe gasping for our comfort as a thirstie land We haue lost our right eare with Malchus and our right hand with the man in the Gospell is dryed vp and withered Our hearts are flintie and will not bee pearced and the whole man is blockish and stockish without remorse and feeling any light occasion may mooue vs to reuile them but it is a hard matter that may perswade vs to relieue them Obiect 4 Some are more sparing then otherwise they would The feare of want and carrie a straighter hand against the poore because they are in feare of wanting themselues and to become poore by releeuing and succouring of the poore This reason proceedeth from the want of faith argueth our grosse and carnall affections if wee had any trust and confidence in God wee woulde not so easily vppon euerie fond thought and vain crotchet of our idle head shift off this dutie Answer For why should we be perplexed with this conceit hauing God and his word of truth our suretie and our securitie for our discharge and indemnitie Runne ouer the Histories and examples of all times of the beginning increasing and continuance of the Church vnto this time and giue an instance of any whom God for doing of their dutie haue left destitute and forsaken God hath a thousand wayes to prouide for thee If thou followest his will though thou knowest not how Conform◠thou thy selfe to his holy commaundements and bee not faithlesse bur faithfull and in thy pouertie thou shalt no◠want but in the time of dearth thou shal◠haue inough In dispairing of his prouidence thou offerest great wrong and iniurie vnto him For hee openeth his hand Psal 104 and filleth all liuing things with his blessing Exod. 16 Exod. 17 He fedd the Israelites fortie yeeres togither in the waste wildernesse where no foode was He smote the stonie rocke also and the waters gushed our exceedingly gaue them plentiousnesse of water to drinke as out of a ruier At his desire also hee sent Quailes Num. 11 and feathered foules as thicke as the sand of the sea Gen. 12 Abraham gaue ouer his natiue soile and his whole inheritance to do as God appoynted him he lost nothing by it but the Lord mightilie emiched his estate and made his name like vnto the name of the great men that are vpon earth Iacob when hee iourneyed ouer Iordan Gen. 18 had nothing but a beggers staffe in his hand but because he relyed vpon God his staffe his shilde and his buckeler he returned backe with two troupes with great store and abundaunce of wealth Exod 2 Gen. 32 Gen. 40 Moses was fed in Egypt by straungers and Ioseph beeing solde into a straunge land succoured his father and fathers house in their great miserie The Rauens in the aire 1. Kin. 17 and Angels in heauen did feed Elias the seruant of God in the caues and bowels of the earth Dan. 14. Daniel among the Lions Marc. 30 the Disciples in the Desart were not permitted or suffred to want And as the Lord generallie prouideth for such who depend vpon him and walke in their vocation so these who shall for his sake be mercifull vnto the poore shall bee sure to be satisfied alwaies haue inough Hee that giueth to the poore saith Salomon shall not want Prouer. 27. but he that despiseth them shall endure penurie There was neuer any that by giuing of almes might more haue feared want 1. King 17. then the Sidonian widow of Sarepta For shee had but a slender pittance in a cruise which could but serue for the next repast and yet she stood not vpō this conceit but distributed it and gaue vnto the Prophet and this her deuotion receiued a blessing her oile increased soone The good seruaunt in the Gospell was of a mercifull disposition Marke 25 he did deale out that which was commited vnto him and was faithful ouer a little The Lord incouraged him for so dooing calling him good seruant withall making him ruler ouer more Wherefore lette not the feare of any want bee any rubbe in our way to hinder vs from a mercifull compassion of the poore For it is farre otherwise and the contrarie is most true we cannot make a greater gaine then by diuiding our substance to the poore as more largely shall bee shewed in the next Chapter Obiect 5 But the pensiue care had of our posterity The care of our posteritie Aug. de decem chordis Tom. 9. choketh many of vs causing vs either negligently to remit or altogether carelessy to omitte this dutie This doubt Saint Augustine propoundeth and dissolueth in this manner Filiis meis seruo magna excusatio seruat tibi pater tuus seruas tu filiis tuis filii tui filiis suis sic per omnes nullus factarus est preceptum domini Quare non illi potius impendis omnia qui te fecit ex nihilo qui te fecit◠ipse to pascet Palliare se volunt defendere homines nomine pietatis vt quasi propter filios videantur seruare homines quod propter auaritiam seruant Conting it vt amittat vnum si propter filium seruabat mittat post allum partem suam quare illam tenet in sacculo illum relinquit in animo redde illi quod suum est quod illi seruabas mortuus est inquit sed praecessit ad deum pars ipsius debetur pauperibus Illi debetur ad quem perexit Dicis seruo fratribus eius si viueret ille non erat cum suis fratribus diuisurus O fides mortua mortuus est filius si Christus pro illo mortuus non est mortuus est ipse si autem in te est fides viuit filius tuus viuit non decessit sed praecessit Qua fronte venturus es ad filium tum qui prcaeessit cui praecedenis non mittis partem suam in coelum This common speech A sweete saying of Augustine I keepe that which I haue for my children is a great excuse thy father kept for thee thou keepest for thy children thy children for their children and so
to bring in Platoes Common-wealth and the Annabaptisticall Communion of all things I knowe that God hath ordained families and founded Common-wealths which without distinct degrees of persons and estates cannot possiblie consist But whosoeuer he be that turneth the riches of Gods mercie towards him to the maintenance of his vnsatiable couetousnesse not caring who sterue so he may glut himselfe loath to cast a mite into the Lordes treasure hauing abundaunce and superfluitie of wealth the loue of God dwelleth not in him but he is a bad steward a theefe and a robber who one day shall giue a dreadfull account of this his cruell and vnnaturall disposition Wherfore let these words Meum Tuum mine and thine when as we should charitably helpe the needle be no more heard or named amongst vs. Let vs account nothing our owne but that which is meete for our needfull vses whatsoeuer is ouerplus let vs consecrate it to godly vses especially to the aiding and supporting of such whose dolorous condition pitifully imploreth our tender compassion So shall still the right that we haue to our goods remain in our selues and as Luke writeth of the primitiue Church Acts 4 No man shall say that which he possesseth is his owne Thus haue I pâ—â—pounded the principall obiections which are commoÌ„ly vrged and made answere to them There are no doubt diuerse others beside but the subtill minde of man is so nimble and practicke to put of this dutie with so many shifts and cunning deuises as it passeth my capacitie to conceiue them and therefore it is not for me to answer them CHAP. IX Of the exceeding great benifit which redoune deth vnto vs by giuing of almes IF the pittifull complaints and outcries of the poore which pierce the very cloudes pearce not our hearts nor enter into our cares yet the certaine rewarde which God hath promised in their behalfe should not a little animate vs and incourage vs in this dutie it is thy dutie to relieue the poore and to assist him with thy helpe and heerein wheÌ„ thou hast done whatsoeuer thou caÌ„st thou marst say with the poet vitaui denique culpam non laudem merui Thou hast auoided blame Horac in Art poet thou hast merrited nothing at the Lords handes Yet so good a God haue we delighting in our well-dooing as he giueth vs his word of recompence and requitall of any thing that wee shall in his name bestowe vpon his seruants in their seuerall necessities Isai 38. The Lords healp is at hand for such who shall healpe the poore for breake thy bread vnto the hungry and let the oppressed goe free and these effects and fruits will follow therupon Thy light shal break forth as the morning and thine health shall growe speedily thy righteousnes shal go before thee the glory of the Lord shal imbrace thee If thou powre out thy soule to the hungry refresh the troubled soule then shall thy light spring out in the darknes and thy darknesse shal be as the noon-day and the lord shal guide thee coÌ„tinually and satiffie thy soule in drought make fat thy boanes thou shalt be like a watred gardeÌ„ and like a spring of waters whose waters faile not The prophet Dauid speaketh of manifold blessings that shal be heaped vpoÌ„ the merciful maÌ„ that is liberal to the pore Psal 41 Blessed saith he is he that considereth the pore and needy the lord shal deliuer him in the time of trouble the lord shall preserue him and keepe him aliue that he may be blessed vpoÌ„ earth and shal not deliuer him into the hands of his enemies the lord shal coÌ„fort him wheÌ„ he lieth sicke vpoÌ„ his bed he shal make his bed in his sicknes The lord doth absolutly refuse to heare such who will not heare the pore Pro 11 He that shutteth his eare saith Salomon at the crying of the pore shal crie himselfe and not be heard Luk. 16 The rich man in the Gospell is vnto vs a feareful exaÌ„ple shewing thus much who refusing to shewe mercie vppon poore Lazarus when hee was in such misery could not himselfe obtaine the least mercie when he was in all extremitie August non inuenit micam qui non dedit guttam He could not get a drop who would not giue a crum And the experience hereof the mercilesse misers of these times to their endles woe shal feele in themselues when as they shall stand before his tribunal seate and reÌ„der an account of those outrages and extremities which they haue shewed to the pore selling them for shooes as the heauenly prophet saith and eating theÌ„ vp as one wold eate vp bread God hath crowned our charitable almes with the gracious assurance of eternall life For come saith he ye blessed of my father possesse the kingdome of god prepared for you from the beginning of the world For I was hungry and ye fed me c. Mat. 25 If this reward wil not mooue vs I know not what wil mollifie our stony harts Last of al that nothing shuld be waÌ„ting which might hearten vs to this duty the Lorde hath giuen to this not onely the promise of the life that is to come but also of the riches and plentiousnesse of this life Prou. 3 Honor the Lord with thy riches and with the first fruits of all thy increase so shall thy bearnes be filled with a boundance and thy presses shall burst with new wine If thou fearest to relieue the pore for feare to want thy self thou fearest where no feareis the Lorde doth assoile thee and ease thee of this feare by Salomon directly and plainely affirming that he that lendeth to the poore shal neuer want Prou. 23. And Christ our sauiour ratifieth this promise by speaking in this wise Giue and it shall be giuen vnto you a good increase pressed down shaken togither and running ouer Luk. 6 shall men giue into your bosome For with what measure ye meate with the same shall men meate to you againe The widow of Sarcpta is an example of this who of all others might haue feared want as beeing almost at all times in the greatest want her portion of oyle being very nigh consumed a pittance for one thinne and slender repast being onely remaining But the Lord plentifully rewarded her deuotion who for succouring of his prophet would not leaue het destitute but mightily blessed her vittailes with increase and in the time of scarcetie giuing her inough The Lord most graciously and bountifully doth respect euen the least beneuolence and good wil which we giue vnto the poore what can be of lesse value then cold water which we commonly giue vnto our beastes who would thinke that any bodie should haue any rewarde for that being simply considered in it selfe not worthie of thankes yet God to set foorth the exceeding riches of his mercy towards vs that we should the more bee mercifull vnto others hath mercifully promised Math.
10 that whosoeuer shall giue to one of his litle ones to drinke a cup of colde water only in the name of a disciple he shall not loose his reward Wherfore since this dutie as all godlinesse hath the promise both of this life 1 Tim. 10 and of the life that is to come let vs herein for our owne sake follow the practise of the merchants of this world who being to trauell from hence to Spaine A similitude and hauing a great charge of money to carry that they might trauell in securitie without daunger of loosing it they will deliuer it to some merchant here and take his bill for the reâ—eit of it of his Factor there so if thou wouldest so lende thy money whilest thou â—rt vpon the earth as thou maist be sure â—o receiue it againe when thou commest to heauen thou hast no better course to take then to lende it the poore who shall giue thee their hand-writing againe and the Lorde that seeth it will faithfully repay thee with interest and aduauntage There is further a great difference betwene thine and the marchant his profite in this action For the marchant cannot put ouer his charge vnto an other vpon the former condition without some losse and abatement of the principall but in our exchange there can be no losse but an assured certaine encrease A great vsurie and ouer plus doth arise out of it God alwayes with full hand doth come vnto him that dooth anie thing for him What peruersnesse therefore and madnesse is this to seeke to heape treasure vp here where we cannot enioy it being to depart from hence and not sende it vp into heauen where wee shall haue it againe A similitude and euermore possesse it Euerie trade-man will sende his wares thither where that he supposeth they may be best sold They cannot be better sold then to the poore for thereby wee shall finde great treasure in heauen againe A similitude Those that meane to leaue their natiue soile and to liue in some forraine Countrey will send ouer their Goods into that countrey where they are to continue So seeing that we are to leaue this dwelling place and to dwel in a forrein couÌ„trey in a tabernacle not made with handes but eternall in the heauens Let vs send our goods and good workes to heauen and lay vp for our selues a sure fouÌ„dation 1 Tim. 6 for the obtaining of euerlasting life in the world to come If thou shouldest see a pilgrime and a trauailor who taking vp his Chamber in an Inne for a night A similitude being to goe the next morning away that should curiously adorne and decke his Chamber setting it out with ornaments Carpets and laces of Egipt wouldest thou not think him an absurd fellow and argue him of follie So this life of ours being but our Inne to rest in not to dwell in we deale madly in purueying for the pelfe and filthie lucre of this worlde not prouiding by faith and our good workes for the worlde to come Marc. 10 The young iollie gentleman that presumed so much vpon the wotkes of the lawe which he had fulsilled would needs haue a greater taske enioyned him wheÌ„ he was willed to sell his goods and to giue them to the poore was touched to the quicke strokeÌ„ to the heart and went away sadde and as a maÌ„ that was dead at that saying This yong man is now an olde man and hath bin the father of many children like vnto himself that will doo any thing so it touch not the purse They will fast and pray but they wil not giue any thing to the poore But if they did with the eye of faith looke into the munificent and honourable reward that they shall haue for it they woulde bee rich and plentious in good workes and not be so hard hearted and close handed as they are vnto the poore Saints The Lord grant that for the reward that is sette before theÌ„ that they may take this good course that they may purchase the golden goale of his eternall kingdome which he hath promised to all those who shall pittie the poore succour his Saints and healpe the healplesse with their fauour and louing kindnesse CHAP. X. An exhortation vnto giuing of Almes NOw these things considered which haue beene premised it standeth vs much vpon to haue compassion of the poore destitute by aiding them supporting theÌ„ with our vttermost helpe We cannot by any better argument approue our selues the children of God VVee are Gods children if wee shew mercy A similitude then by this worke of mercy For this is the Caracter image of his person and the ingrauen and liuely representatioÌ„ of his substance And as the waxe doth take the expresse stamp and impression of the seale So gods deere children whose hearts are soft and mollified like waxe do take the signature of loue and mercie from their mercifull father as from a seale Luke 6. Be you mercifull saith our sauiour Christ as your heauenly father is merciful God woulde not haue vs to imitate him in his power works of Maiestie but in such things which are effects of his mercie For that is high presumption which God will punish as he did Lucifer casting him down from heauen into the earth saying Apoc. 12. Esay 14 in the intollerable pride of his heart I will ascend vp into the heauen and I will bee like the most high He would not haue vs to be like him in knowledge For this is that which the Serpent would haue beguiling the woman with this perswasion Gen. 3. Ye shall bee as God knowing good and euill By meanes whereof she did make her selfe subiect and her posteritie after her vnto eternall damnation Neither is it his plesure that we stuld follow him in his miraculons actes in the signes and wonders which he did either in creation or preseruation of the world but he would onely that we shuld learne from him his tender mercie and compassion For mercie is more acceptable vnto him then any sacrifice that hath hornes and hoofes Osee 6. By this wee shall bee as like our heauenlie father as anie childe now is like his earthlie father A man may be said to be like a man not in handes or his legges but when in face and countenance which is the certainest part of a man he doth fauor and resemble him God his mercie is his fauourable and louing countenance which goeth beyond all his other parts For his mercie as Iacob sayth is aboue all his works and his mercie doth go beyond his iudgement Wherefore if thou wouldest that God should shewe mercie vnto thee bee thou like vnto God in shewing mercie vnto others If thou wilt be cruell and vnmercifull vnto thy brother the Lord wi haue no mercie and compassion vpon thee The dreadfull example of the euill seruaunt Mat. 18. plainely and manifestly teacheth thee thus much who being