and Bracelets afterwardes to the seruice of GOD to set vp a Tabernacle which before was giuen to the erecting vppe of a Calfe consecrating that vnto GOD which before was deuoted to the Diuell So let vs in lyke manner as wee haue giuen our bodie and soules vnto the worlde to the flesh to the Diuell so let vs nowe as the Apostle willeth vs giue our bodies and our soules a liuing holie and acceptable sacrifice vnto God which is our reasonable seruing of God There is as great a difference betweene this fast and the sower fast of hypocrites as there is betweene bleare-eied Leah and beautiful Rachell betweene siluer and drosse chaffe and weare The bodily fast being vsed as it ought beeing a fit meditation of the spirituall fast And this vse doth the antient Saint Augustine make of it in these wordes Dum enim a licitis abstinemus Aug. de tempore Serm. 63. magis ac magis admonemur illicita vitare qui enim abstinemus a carnibus quibus aliis diebus vti licet qui abstinemus a vino quo moderate vti licet qui ergo ista vitamus quae aliquaÌ„do licent imprimis peccata fugiamus quae omnino nunquam licent Itaque si volumus bene ieiunare a cibis ante omnia ieiunemus a vitiis quid enim prodest vacuare corpus abescis animam replere peccatis Quid prodest pallidum esse itiuniis si odio inuidia liuescas quid prodest vinum non bibere tracundiae veneno inebriari Quid prodest abstinere a carnibus ad â—dendum creatis malignis obtrectationthus fratrum membra lacrare Whilest we saith Augustine do abstaine from things that are lawful we are admonished the rather to abstain from things vnlawfull For we who abstaine from flesh which at sometime is lawfull and from wine which moderately taken is lawfull we that refraine froÌ„ things that are lawfull must especially anoyd sin which at no time is lawfull Therfore if we truly do fast from meate let vs before all other things fast from sin To what vse is it to keepe our bodies emptie from meat and to haue our minds fulfilled with sinne To be pale with fastings and blacke and blewe through enuie To drinke no wine and with the poison of anger to be drunken to abstaine from meats ordained to be eaten and with cursed speeches to teare asunder the ioynts of our brethren To the like effect Saint Ambrose thus writeth Am. Tom â— Serm 33 Quid prodest castigare corpus inedin mentem exercere nequitia inutile inane est tale ieiunium quod inedia membra debilitat animaÌ„ a perditione noÌ„ liberat Qui propterea ieiunat noÌ„ vt deo or ationibus vacet sed vt toto die otiosus liber proprias exerceat voluptates etsi vespere ad domuÌ„ redeat declinante sole manducat potest videritardius seipsum refecisse non tamen domino ieiunasse Haecest enim volunt as domini vt ieiunemus a cibis pariter peccatis hoc est ergo salutare ieiunium vt sicut ieiunet corpus ab epulis ita anima refraenetur a peccatis What auaileth it to chasten the bodie with hunger and to exercise the minde to wickednesse It is a vain fast which weakneth the bodie with famin and keepeth not the soul from destruction Hee that fasteth not to giue himselfe to praier but that hee might idlely and freely dispatch his priuate businesse albeit hee returneth home in the euening taketh his refection when the Sun is going downe it may bee thought very late before hee is refreshed but he caÌ„not be said to haue fasted vnto God For this is Gods wil that we fast from meate and from sinne togither This is a healthfull fast that as the bodie is restrained from meate so the minde be retained from sinne Who so fasteth thus and goeth out mourning doubtlesse as the Psalmist saith shall returne home with ioy and bring his sheaues with him 1 Tim 4 For as godlinesse is profitable for all things and hath the promise of this life and of the life to come so this godly fast shall not return emptie but it carrieth his blessing and reward with it Wherefore the PRophet Esay after he had commended this fast vnto vs inferreth this reward as a necessarie consequence and effect hereof Esay 58 8 Then shall thy light breake forth as the morning and thy health shall grow speedily thy righteousnesse shall go before thee and the glory of the Lorde shall embrace thee then shalt thou call and the Lord shall answere thou shalt crie and he shall say here I am Wherfore as wee woulde seeme holie in our outwarde profession so let vs bee holie in our inward affections least wee bee as painted tombes outwardly beautifull but are inwardly deformed and full of corruption The kings daughter as the Prophet sayth is all glorious within so let vs make our inward partes pure and we shall be glorious and the king of glorie shall enterin This the God of all glory and grace graunt vnto vs for his Christs sake CHAP. VI. Of the externall fast that it is an abstinencie from all meat and drinbe and all other things which do make the body lasciuious and wanton or vnfit to serue God THe second kind of abstinence which is externall and corporall now followeth to bee discussed which fitly may be said to be a discipline whereby we subdue and keepe downe our bodies by taking from them such things whereby they any wayes may bestirred vp vnto sinfull affections as hie and daintie fare rich and proud garments and the vse sometime of the mariage bed according to Pauls counsell who exhorteth married folkes for a time with consent to sunder themselues that thereby they inight be fitter for fasting and prayer Qui enimse a nullis refraenat licit is vicinus est illicitis Auâ—tom 9 de â—tilitate reiunâ—â— licitum est coniugium illicitum adulterium tamen temperantes viri vt longe sint ab illicito adulterio refraenant se aliqnantum a licito coniugio licita est satietas illicita ebâ— iosit as tamen modesti homines vt longe se faciant a turpitudine ebrietatis castigant se aliquantuÌ„ a libertate satietatis Temperemus ergo quod facimus sciamus quare faciamus cessando a laetitia carnis acquiriter laetitia mentis For he that doth not sometimes refraine from things lawfull is verie much subiect to things that are vnlawfull Marriage is lawfull and adulterie is vnlawfuley cyet sober and discreete men that they might be farre from vnlawfull adulterie do sometime containe themselues from the vse of lawfull matrimonie It is lawfull to eate vnto sacietie vntill we haue mough but drunkennesse is vnlawfully yet modest people to auoyd drunkennes do a little bridle their lawful libertie of this sacietie and fulnesse A Similitude Wherefore as wise men carefull of their body do willingly abstaine
Iabel Iudg 4 who deceiued flew Sosera vnder shewe of loue Or vnto Dalila who deliuered hir husband Samson when he slept in her lap Marc. 6 into the haÌ„ds ofy e Phylistines Or to Heroaias daughter who in her pastime and daunce Mat 26 asked the head of Iohn the Baptist Or that damsel or minion as whose voyce with Peter wee denie Christ It is very necessary that we do rame afflict this flesh that it might bee subiect to the spirit a godly fast and this is the cheefest vse and ende of fasting That it might bee a testimâ—nie of our true contrition and repentance of our sins Aegrotauimus per peccatum Aug. cont Iulian. Peâ—ag refert verba Basilit sunemur per paenitentiam poenitentia vero sine Ieiunio vana est We haue bin sick by reason of our sins let vs bee made whole by repentance for our siones A true tepentance is not without fasting because for the most part when wee giue our selues to prayer our zeale is soone cold beeing called away with sundrie by-thoughts and motions of the flesh The Saints of God haue giuen themselues vnto fasting that thereby they might the better be prepared vnto prayer for fasting is an affliction of the bodie if it bee rightly vsed Paul reckoneth his fasting among his afflictions 2. cor 6 11 Psal 34 Dan. 9. Jonae 3 And Dauid saith that he humbled himselfe with fasting Daniel when hee fasted cloathed himselfe with sackcloath and was couered with ashes to expresse his contrition So did the King and all the people of Nineue in their publique fast Of this fasting the Prophet Ioel speaketh wheÌ„ hee saith Turne vnto mee with all your heart with fasting weeping mourning and rent your hearts and not your cloathes and turne vnto the Lord your God And because that a true fast cannot bee without mourning Our Sauiou Christ appointeth such times which giue vnto vs occasion of mourning namely when the bridegroome is taken from vs both for our publique and priuate fasting This is a verie healthful and fruitfull affliction for it casteth downe the minde into a dutifull modestie and into a necessarie contempt of it selfe which is verie requisite when wee offer vp our prayers and sutes vnto God For suters must be humble and beggers that aske and craue almes must not shew their bracelets and Golde rings They must not cast out wordes of pride nor boast presumptuouslie with the Pharisee of their works But they must humble themselues like weaned children before the Lord Luke 18 for God reiecteth the proude and giueth grace vnto the huÌ„ble Therfore because we must be hunible to be fit for praier fasting is a means verie forcible to humble vs for this cause is fasting by the Lord commaunded vs. That fasting doth remoue such impediments and lets as doth disable vs vnto prayer and notablie prepareth vs vnto this and any other godly dutie besides both common experience and the auntient fathers teach vs. Saint Augustine attributeth vnto it these properties Aug. Serm. 220 de tempore Ieiunium purgat mentem subleuat sensum carnem spiritui subiicit concupiscentiae nebulas dispergit libidinum ardores extinguit castitatis verum lumen accendit inertiamtollit de anima impedimenta carnalia aufert Fasting dooth purge the minde helpe the sense subdue the flesh vnto the spirit disperseth the mâ—st and sog of conscupicence extinguisheth the heate of lust kindleth the true light of chastitie taketh away sluggishnesse from the soule Sainct Ambrose likewise witnesseth that this exercise of fasting is a speciall furtheraunce of vs vnto prayer and all godly actions Amb. tom 3 Serm. 2â— Ieiunia nostra sunt sicut castra mansiones Israelitarum a quibus si quis abertauerit a spirituali Pharaone inuaditur aut peccatorum solitudine deuoratur murus est Christiano ieiunium in expugnabilis tunc est fortis infirmitas Paulus enimait cum infirmior tunc fortior sum quando carotabescit ieiuniis anima puritate pinguescit QuamtuÌ„ enimilli succus de trahitur ciboruÌ„ tantum huic virtus iustitiae augetur tunc igitur â—omo imbecillis est ad secularia sedfortis â—st ad diuina opera Our fasting sayeth Ambrose are like the Tents and Mansiâ—ns of the Israelites from whence if anie warue hee is assaulted by the spirituall â—haraoh or else in the wirdernesse of his â—nnes destroyed A Christian fast is to â—m a strong tower of defence which is â—f the diuell himselfe inuincible for then our weakenessE strong For Paul saith When I am weake then I am strong when â—ur bodies waxe leane with fasting and â—ur soules with puritie doo growe fat for owe much the more meate you shall take â—om that so much the more righteousnesse â—ou shall adde to this for then is a man â—ost weake to worldly matters but strong 〈◊〉 heauenly exercises Againe the same father to the like effect thus speaken in another Sermon Vt â—rra aratris scinditur Amb tom 3 Serm. 37 vt mundanis sit â—ngrua frugibus Itaterra nostraieiuniis â—xaretur vt caelestibus sit apta seminiâ—us sicut enim redditum vberioâ—m capit qui frequentius vexando exercet campum Ita maiorem gracian percipit qui exercet corporis sui campuâ— saepius ieiunando producit enim iemnandâ— libido castitatem superbia hurnilitatem ebrietas parcitatem hi enim suxt flore vitae nostrae qui suaue Christo redolem qui odorem bonum Deo spirant As thâ— earth is cut with the Plowshare An excel lent simie latude that iâ— might be fit for worldly graine so let ouâ— earth be plowed with fastings that it may be ready for heauenly seed For as he receiâ—ueth a greater increase who oftnest troubleth the earth so doth he obtaine greate grace which turmoyleth and afflicteth hiâ— earthly bodie with accustomed fastings For by fasting lust breedeth chastitie pride humilitie and ebrietie frugalitie These are the flowers of our life which are p'eaâ— sant vnto Christ and doo yeeld a fragranâ— and redolent smell vnto the nostrils of ouâ— GOD. Wherefore since fasting remooueth such lets which riotousnesse and feasting dooth lay in our way to hinder vs iâ— our duties and seruice of God let vs wheâ—â— wee pay our vowes vnto the Lorde mace rate our flesh and subdue our bodies witâ— Christian fastings that wee may say witâ— Dauid My soule is prepared Psalme A fit similitude my soule is prepared I will sing and giue praise For if thou seest a man who laboureth to climbe vp to the top of a large and steepe hie hill and this man who did beare vpo his shoulders before a very great burtheÌ„ taketh yet another greater weight and load when hee is climbing vp thou wouldest doubtlesse thus seeing him say to thy selfe assuredly this man can neuer get vp Now this life of ours is this vally of miserie and the life that is to come is the Lords holy mountaine which is exceeding
perfectè nutrire Prayer is the refreshing of fasting A Similitude for as there is no sufficient repast without drink so fasting without prayer cannot perfectly nourish the souâ—e Fasting doth take away all dulnesse from the mind and prepareth it to God and prayer doth eleuate and carrie vppe the mind and ioyne it vnto God If thou laist an Egge into the fire An apt Sâ—militude without cracking it in the ende the force of the fire working against it bursteth it a sunder but if before it receiueth the heate thou dost breake it a little it will remaine sound and will breake no further So in like sort when thou shalt come to Christ if thou shalt come whole fatte full and shalt not cracke and bruise thy selfe a little by fasting and prayer thou wilt languish and grow faint in prayer and meditation But if thou shalt humble thy selfe by these meâ—nes thou shalt not giue ouer but readily with pleasure continue in prayer An experience of this wee haue in the young men of Babilon Daniels companions Dan. 1. who fasting and abstaining from the Kings meate and dieting themselues with water and pulse not onely thriued well therewith and looked in theyr Faces more beautifull then those who glutted themselues with iunckets of the Court but beeing cast into the fire and hot furnace of of the King like an egge or a chesnut did not breake a sunder with the violence of the heate and surie of the flame but it put a new song into their mouthes cueÌ„ a thanksgiuing vnto their God praying vnto God and saying 〈◊〉 3. O all ye works of the Lord praise ye the Lord and magnifie him for euer It is vsuall with the saints holy men of God as we may see in the Scriptures either in their priuate or publike fasts to giue themselues to prayer Chr. 20 So did Iehosophat when as he was to fight against the Moabites the Ammonites he gathered all Iudah togither before the Lord and fasted and prayed When as the Prophet Ioel called vpon the people to sanctifie a fast l 2 hee willed all the people to be gathered together and conuented the Priests and Ministers of the Lord causing them to stand betweene the Poreh the Alter prescribing vnto them a solemne forme of prayer When the king and Nobles and people of Nineue were conuerted by the preaching of Ionas they not onely fasted but also prayed and cryed mightily vnto God Anna the daughter of Phanuel went not out of the temple but serued God with fastings and praiersal the day and night Cornelius being not yet conuerted was in his fastings and prayers at the ninth houre of the day Acts 10. Fasting and prayer like Hipocrates two twinnes must go hande in hand together and so shal you commonly finde them consorted and combined in the scriptures Christ putteth them togither teaching his disciples with what weapons they must resist the diuel saying Mat. 17 This kind no otherwise goeth out but by fasting and prayer So doth Paul 1 Cot 7 willing those that are married to seperate themselues with consent for a time that they may giue themselues to fasting and prayer Else-where he conioyneth them discribing vnto vs the adiuncts and properties of a widow indeed 1 Tim 3 which are to trust in God and to continue in supplications and fastings night day Wherefore those things that god hath ioyned together let no man put asunder Mar. 10 Let our temporall fasting therefore bee for a spirituall ende that our bodies being humbled our minds may bee humbled vnto the Lord. To this effect Saint Austine speaketh sweetely Aug. de tempore Serm. 5â— Sicut caro per famem inopiam tenuis sicca velut quoddam simulachrum efficitur ita anima si verbi del cibo non pascitur arida inutilis ad nullum opus bonuÌ„ congrua inuenitur Si horrea cellaria singulis annis replemus vnde vno anno cibum habeat caro nostra quantum putas debemus recondere vnde in aeternum sustentetur animae nostra ergo carnis gaudium minuatur vt animae lucra spiritualia praeparentur Set ergo temperatus cibus nunquam nimium venter impletus plus semper de cibo cordis quam de cibo corporis cogitemus qui enim de sola carne cogitant bestiis pecudibus similes sunt Caro ergo velut ancilla gubernetur anima tanquam domina legitima reficiatur nam si sola caro reficitur anima dei verbo non pascitur ancilla satiatur Domina fame torquetur As the body through hunger and famine waxeth thinne and drie Similitude and is like vnto an Image so the soule if it be not fedde with Gods word is drie and vnprofitable not found sit vnto any good worke Similitude If euerie yeare we fill our barnes and garners wherby we may re leeue our flesh but for a yere how much thinkest thou ought wee to prouide and lay vp in store to be sufficient to replenish our soules and satisfie them for euer Wherefore let our bodily meate bee diminished that spirituall foode for the soule may be prepared Let our diet therefore be moderate and our bellies neuer too much crammed and let vs alwaies be more carefull for the meate of the soule then for the meâ—te of the bodie for they who are onely carefull for the flesh are like vnto beasts and brutish creatures Wherefore let thy flesh be kept in awe like a sernant A Similitude and let thy soule be serued as a mistresse For if the flesh be pampered and the soule with the word of God not refreshed the handmaide shall bee glutted and the mistresse shal be starued This must be the end of our fasting if that wee will fast vnto any good ende All our actions and godly endeuors are measured by the ende for which wee do them We must not therefore so much stand vpon the thing that wee doo as examine our selues to what intent and principall ende we endeuour to do it CHAP. IX That no set time is to be appointed for to fast but that it is to be vsed in al times of trouble and in matters of great moment THe right vse and ende which were are to make of fasting being examined it is needefull that the times and iust occasions of it bee in the next place considered As concerning the times they are not certaine for as the wise man sayth As there is a time for all things vnder heauen Eccl. 3 a time to mourne and a time to reioyce So fasting iustly appertaining vnto mourning it must not bee vsed at all times alike but onely where there is cause of lamentation and mourning There haue bin bitter contentions and miserable garboyles stirred in the Church whilst one haue varied and discented from another about the times that are meete for fasting and whilst euerie one thought his
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
thou wilt replie Dulcis volupt as videtur amarum ieiunium The pleasure of meate and drinke is sweete but fasting is sower But I aunswere heereunto that there is more vertue in the sower then in the sweete Amb ibi cap. 11. Amara solent plus prodesse corportbus sicut enim cum in intimis puerorum visceribus vera mes qui ex cibi indigestone nasountur exting ui non queant uisi cum amartor potus insunditur aut medicamentorum vis molescat a speris or quorum odore moriantur ita c. Sower things are more profitable to the body A similitud For as wormes that doo breede in the bowels of young children by reason of the rawnesse of the Stomacke not able to digest and concoct his meate cannot bee destroyed but by powing into the stomacke a bitter potion or before a stronge and forcible sauour that commeth from the Medicine dooth ouercome them and cause them to die so hurtfull humours that redounde in the bodie and vnwholsome affections that reigne in the soules are purged and mortified by no better meanes then by a spirituall and bodilie fast and by a moderate and sober carriage of our selues A similitude in the order of out dyet It is usually with a fast as with a purgation vnsauoune and bitter for an houre or a small tie after but wholsom and profitable for a long time after whereas contrariwise excessiue mordinate and notous diet is delightfull a little time but afterwardes deadlie or a long time cumbersome and hurtfull vnto vs. As the redde pottage was pleasant to Esau a while Gen. 25 because of his hunger but afterwards much sower when as he could not by anie meanes no not with all faltish and brinish tears make a purchase and redeeme againe his birth-right 3. OblectioÌ„ But thou wilt moreouer say That fasting is a violence offered vnto the body and there is no man saith Saint Paule that bateth his owne flesh but nourisheth and cherisheth it Let such esteeme their flesh as it ought to be esteemed and this obiection will soone bee doone away Aug. de vtilitaceâ—eâ— mi. Compedem puta caernem tuam quis amat compedem suam carcerem puta carnem tuam Quis amat carcerem suam quls non oderit vinculum suum quis non oderit paenam suam Thinke thy flesh to bee thy fetter what prisoner doth loue fetter thinke thy body to be thy prison what man is in loue with his prison who doth not hate his manacle who doth not hate his punishment Wee aunswere yet further with the same Reuerend Austine that in subduing and humbling the body with fasting to make it the more obedient to the spirite wee shewe no hatred at all vnto the body Non odis mus quam nobis eupimus obedire filium tuum domas vt tibi obediat numquid odists serunm tuum dilegis castig as in castigando obedientem facis VVee doo not hate that which wee woulde haue to obey vs. Thou wilt tame thy sonne that hee may obey thee doost thou therefore hate him Thou louest thy seruaunt yet correctest thy seruaunt and in correcting him thou makest him conformable vnto thee Habet caro ex coÌ„ditione mortalt quasi quosdam ternenos appetitus suos in hos tibiius fraeni conâ— cessum est Infra te est caâ—o tua supra te est Deus tuus Attendis quod sub te est attende quod supra te est leges in inferiorem non habes nisi à superiore Cum vis vt seruiat tibi caro tua admoneris quomodo to oporteat seruire Deo tuo The flesh of his naturall and mortall condition hâ—th certaine earthly affections ouer these wee haue authoritie and there is Bridle giuen vnto vs that they bee not lasciuious and extrauagant to curble them and restraine them and to keepe them in Beneath thee is thy flesh aboue thee is thy God thou lookest to that which is vnder thee looke to that which is aboue thee Thou hast no lawe ouer thy inferiour but that which was giuen thee by thy superiour When thou wouldest haue thy flesh to bee obedient vnto thee thou art then admonished howe thou oughtest to bee obedient vnto thy God An other Obiection there is 4 ObiectioÌ„ not vnlike vnto the former which the euill spirit doth suggest vnto vs to bring vs into neglect and contempt of this dutie For thus sayeth the Tempter In fasting thou doost defraude thy selfe Aug. ibid. and art a theefe vnto thy bellie In not giuing vnto the stomacke that which it delighteth thou punishest thy selfe and art thy owne tormentor Dooth God take pleasure in this thy excruciating and vexing of thy selfe If hee doth he is cruell that is delighted in thy sorrow Responde huiusmodr tentatori excructo me plane vt ille parcat do de me poenas vtille subueniat vt placeam oculis etus nam victima excruciatur vt in aram imponatur Answere this tempter in this wise I doo indeede punish and torment my selfe that God might spare mee I my selfe take punishment of my selfe that God might heâ—â—e mee and that I might bee gracious in his eyes for the sacrifice is tortured and mangled that I might bee offied vpon the Lords alter I knowe that these are the greatest rubbes and blockes that doo from our way and doo keepe vs from fasting These are the principall and manifest obiections vrged agaynst this matter which doo moste forcible striue agaynst our Nature and doo preuaile with it All which the learned Fathers as you haue heard haue verie wittilie and approouedlie aunswered and taken away whatsoeuer else may bee imagined and vrged is nothing I am sure in respect of the premisses but they will bee assoone dissoluted as they shall bee propounded Therefore there beeing no-reasons why wee shoulde not fast let vs see what reasons may mooue vs to fasting I must briefly rippe them vppe Et quasi digitum ad fontes intendere And but poynt with my finger at the seuerall heads because their are so manie Fasting is verie commendable for verie good causes 1 Cause why wee should fast First because of the founder and authour thereof The greater the persons are who doo make a lawe the greater authoritie must bee giuen vnto that lawe If the lawes of men and of an earthly Prince doo stande in force then this lawe and ordinaunce of fasting must haue his vigour and bee like the Median and the Persian lawes which cannot bee altered because it was not instituted by man or by an Angell from Heauen Ambrose lib. de Heliae ieiunio but by GOD himselfe Abstinentie lex à Doâ— mino praeuaricatio legis à Diabolo Serpens gulaepersuadet dominus Gen 3 ieiumare decreuit The lawe of abstinencie was made by God the breach of this law was motioned by the diuel It was the Serpent that counselled to eat and it was the Lord that commaunded
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
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.
from all meates and drinkes that are hurtfull for it and as men prouident for the world will take that course which is fittest for them and leaue that which will any way hinder them so let vs not as vnwise but wiâ—e carefull of our soules fast from such things which may endanger the soul as circumspect and laying for the worlde that is to come take the ordinarie and most compendious way that directeth vs to it August Serm. 63. de tempore 4. Tunc praecipue ad impetrandum voluntatem domini accendemur quando maxime per abstinentiam voluptas carnis extinguitur tunc enim ad dominum eius promissa tota mens pronior facienda festinat cum nulla crapula nulla cibi ac potus satietate crassatur Then are wee kindled with a zeale vnto Gods wil when as most offal by abstinence our fleshly pleasure is extinguished For then the minde maketh more haste vnto God and is more proane to accomplish his promises when as with no surfit or fulnesse of any diet either of meate or drinke it is burthened or ouercharged And albeit a moderate and spare diet bee very commendable and necessarie to be vsed oftner then it is that we might the better be prepared vnto godlinesse yet must not that go vnder a fast which is a generall abstaining from all kinde of nourishment which was the vsuall fast of the godlie mentioned in the Scriptures â— Sam 7.6 Thus the Israelites fasted in Mizpeh This fast did Ester and her maides Hester 416 Mordecay and the Iewes performe vnto God They did not eate or drinke three dayes and three nights 1 Sam 14 24 Saul that hee might prosper in his warre against the Philistines Deut. 9 18 1 King 19 8 Mat 4 2 Dan 10 3 charged the people with anoath saying Cursed bee hee that eateth foode vntill night Thus fasted Moses vpon mount Synaie So did Elias in Horeb and Christ in the wildernes So did Daniel who to make himselfe the fitter to vnderstand a vision and oracle of God he did eate no pleasant bread neither came flesh nor wine into his mouth till three weekes of dayes were fulfilled Thus did the people of Niniue fast Ionas â— 7 at the preaching of the Prophet Ionas Neither man nor beast bullock nor sheep did taste any thing neither feed nor drinke water This was the fast of Iohn the Baptist who came neither eating nor drinking Finally we shal not reade of anie that in the time of fast did relieue themselues with any kind of succor The Gentiles also who were without god in this world vsed this general abstinencie Cic lib 7 Epist 27 from almeates in their solemne fast Cicero the Orator writing vnto Gallus mentioneth his fast and thus speaketh of himselfe In Tusculano biduum ita iciunus sui vt ne aquam gustarem I so fasted in Tusrulanum two dayes togither as I did not so much as taste of any meate Amphiraus a heathenish and prophane priest gaue charge vnto the priests that such as would receiue any Oracle or counsell from theyr gods should abstaine from all meate for a whose day and from wine three dayes togither The friuolous fast of the papists is a meere toy and mockene where by they deceme the people and themselues too who vnder an outward profession of austeritie do maintaine carnall libertie If a true fast as we haue proued bea fast from albodily nourishment how can their giuetoning and filling themselues withfish and all wines be tearmed a fast It is contrarie to the Scripture to the Canons of the doctors and the practise of the better Churches This kinde of fast was first brought in by Pagans and Infidels and is nowe onely supported by Papists and merit-mongers Pithagoras and Appollonius Thianeus when they fasted onely abstained from flesh meates Porphirie the Philosopher published a booke wherein he inhibited the killing of beasts to serue for meate Numa Pompilius being to doo sacrifice refrained onely from lecherie and from eating of flesh Iustinian when hee fasted contented himselfe with poore and slender fare as â—ot-hearbs and pease Porphirie commendeth the Sirians and the Essens because they refused certain kinds of flesh By these and such like practises did the popish superstitious fast which beareth onely the bare name but hath nothing at all of the nature of a fast creepe into the Church Their fast is onely but an exchange of diet it is no abatement of their carnall pleasures Fasting is a subduing and afflicting of the bodie and an affliction in it selfe as in the next Chapter plainely shall appeare But while they doo cramme in all kinde of fish and drinke wine out of main measures they do rather puffe vp then keepe vnder the bodie We should rather in our fasting fast from wine then from flesh for wine sayth Salomon is a mocker and strong drinke is raging and whosoeuer is deceiued therby Prou. 20.1 is not wise We should rather abstain from fish cheefely such as are most dilicious for there are them that are no lesse delightfull to the taste and as mighty procurers of lust as any kinde of flesh and some amongst sundrie sorts of flesh are vsed as a seruice Augustine in his booke De moribus Ecclesia Manichaeorum August maketh a comparison between the fast of a Christian and a Maniche hee saith the Maniche did eate no flesh yet did care of many banqueting dishes and delightfull sauces he did drink no wine yet tooke suche drinks as were strained and wringed out of diuers fruits which in strength and sweetnesse did excell any wine and drunke of them lustily On the other side the christian remained fasting vntill the euening then hee tooke a messe of portage made with hearbs sodde with Bacon adding thereto a little poudred meate and drunke therewithall three or foure Cups of wine Augustine asketh the question which of these men did best fast his iudgement is that the Christian came neerest the true and proper fast This is that which Tertullian dooth greatly reproue in Martian the heretike that hee attributed more holinesse and deuotion to flesh then to any other nourishment Let such therefore whom superstition hath blinded and rash zeale hath carried amisse dote as long as they list vpon their imaginarie and phanrasticall fast consisting onely in a choyse kind of diet wee that are otherwise taught by scriptures doo account that a true fast which is an abstaining from all bodily pleasures which is contrarie and opposite to all saturitie and fulnesse CHAP. VII That the end of this fast is to afflict and humble ourselues that therby we might be fitter vnto prayer BEcause the flesh is stubburn and rebellious fighteth against the spirit and resembleth Heuah alluring inticing vnto the sorbidden fruit Gen. 3. Gen. 3. Gen. 39 is like the wife of the Egyptian Putiphar soliciting innoceÌ„t ad vpright Ioseph vnto al filthines and may very fitly be compared vnto