A fruitful treatise of fasting, wherein is declared what the christian fast is, how we ought to fast, & what the true use of fasting is. Newly made by Thomas Becon.  Matthew. vi. When ye fast, be not sad, as the hypocrites are  

¶ The sayings of the holy Scripturee.  Eccles. xxxvii. 
BE not greedy in every eating and be not to hasty upon all meats. For excess of meats bringeth sickness, & glo●o●y cometh at the last to an unmeasurable heat. Thorough surfeit have many one perished, but he that dyeteth himself temperately, prolongeth his life.  Luke. xxi. Take heed to yourselves, lest at any time your hearts be overcome with surfeiting and drunkenness. Roma. xiii. Make not provision for the flesh to fulfil the lusts of it. two. Cor. vi. Let us gi●e no occasion of evil, that our office be not evil spoken of, but in all things let us behave ourselves as the ministers of God in much patience in watchings and fastings. Ephe. v. Be not drunk with wine, wherein is excess, but be filled with the spirit. two. Thes. v. Let us watch and be sober. i. Peter. iiii. Be ye sober and watch unto prayer.  

¶ To the most reverend father in God, Thomas Archbishop of Caunterburie, Primate of all England and Metropolitan, Thomas Beacon his humble and faithful servant wisheth the favour of God, long life, continual health and prosperous felicity.  
Our Lord and alone saviour. 
Math. xiii  jesus Christ declareth in a parable of the gospel, that after a certain houshoulder had sowed good seed in his field, while his servants slept, his enemy came and sowed tars among the wheat and went his way, This houshoulder is Christ the lord. The good seed is the children of god & god's word. The servants that slept are negligent Prelates and sleepy shepherds, which watch not over the lords flock. The enemy is the devil. The tars are the children of the wicked, & errors and heresies, which? Satan soweth in the hearts, of the unbelieving. Of this parable as we learn the goodness of Christ toward us in be getting us a new, 
i. Peter. i.  not of mortal seed but of immortal by the word of God, which liveth and lasteth for ever, so like wise learn we the maliciousness of Satan, which like a subtle serpent and old enemy of mankind, never sleepeth, but continually walcketh up and down like a roaring lion, seeking whom he may devour and warily watcheth his time to destroy, 
two. Pete. v.  when sooner any occasion is given, be it never so little. Not without a great cause therefore did out saviour. Christ exhort us to watch and pray, that we fall not into temptation. 
Mat. xxvi.  And albeit in this our frail and sinful life many occasions of doing mischief be offered to the enemy on our behalf such is our negligence and uncircumspecte beha●youre, yet the gratest occasion wherein Satan most glorieth and soon hopeth for the victory, is when the shepherds of Christ's flock give no atendaunce to their charge but lie sleeping and snorting, walowing and weltering in their pleasures, and suffer the wolf to scatter, yea to catch, to kill and to destroy the sheep. 
Isaiah. lvi. Ihon. x.  For although the devil letteth go no proffer, which may move him to do evil, but layeth hand on it straight ways, yet as the histories both of the holy scriptures & of credible writers do testify, he never showeth himself so right a devil nor so lively setteth forth himself in his true colours, as when the guides of the Lords flock be either absent from their sheep, or else are negligent in doing their duty, I mean in preaching gods word, & in writing godly books, if need require for the confutation of errors and heresies and for the establishment of gods holy religion. How soon had the people of Israel for gotten god and his goodness toward thee, after Moses was gone from them into the mount Sina● to talk with god & to receive the law? 
Exo. xxxii  Fel they not streightwaies from the one and alone true and living god unto abominable idolatri, and worshipped a golden calf? After the days of Moses & of other godly Prophets & preachers when wicked kings reigned, and the preaching of gods word ceased, did not the people of Israel fall to the worshipping of strange gods, & made of the brazen serpent (which was but a sacrament and figure of Christ) a God and brent sacrifice unto it? 
Ihon. iii. iiii. re. xviii  Certain years before the coming of christ into this world, into how many sects & sundry religions were the jews divided among them selfs, which not with standing counted themselves only the people of god & hated all other nations, as abominable idolaters? Yea in the time of the Apostles, were there not that denied Christ to be either true God or true man? How soon were the Corrinthians and Galathians seduced by false Apostles, after that the most worthy Apostle. S. Paul was departed from them? How many kind of Heretics rose there up in the church of Christ after the Apostles time? What great and how many contentions both in sermons, disputations and writings had the holy Bishops and godly fathers of the primative church with the heretics of their time for the maintenance of god's truth and for plucking up the enemy's tars? Since the time that those virtuous Bishops and learned fathers of Christ's church died, into how many sects have the people the profess god be divided? The number of sects and counterfeit religious, which yet live under the Bishop of Rome, are almost innumerable. Neither ceaseth Satan even in this most clear light of the gospel to play the right devil, and to cast mists before the eyes of the unfaithful. Into how many sects is Christendom yet divided? Are not some called papists, some protestants, some Anabaptists, some sacramentaries? Whence come all these abominations but only from sathan the author of all evil? Moreover in what field, where good seed hath been sowed, hath not the enemy sowed his tars also? how pestilently hath he corrupted the pure wheat of god's word with myngeling his chaff, dross, darnel, cockle and tars, I mean the false gloss, and unsavoury expositions of the papists, anabaptists, and such other sectaries? How wickedly hath he perverted the right use of the sacraments, specially the sacrament of Christ's body and blood? fasting, prayer and alms deed, how hath he made them to be abused? There is no point of Christian religion, which Satan hath not attempted too overthrow by his ministers. And albeit as I said before the enemy laboureth at all times to sow his tars in the lords field, yet when the shepherds of Christ's flock be negligent in doing their duty, fall a sleep and look not to the lords field, then doth he most of all play his part and bestoure him like a right devil, as Solomon saith. When the preahing of god's word fai●leth, 
Pro. xxix.  the people pearishe. It therefore becometh all men that tender the glory of God, but specially the lords Ministers to look diligently unto their lords field, and earnestly to take heed that the enemy sow not his tars among the lords wheat. If any be sowed, it is their duti to labour even to the uttermost of their power not with violence & corporal armours (for the use of the seculare sword is not committed to the preachers of gods word, 
Luk. xxi●. Roma. xiii  but to the temporal rulers only to punish malefactors) but with the sword of the spirit which is the word of God, 
Ephes. vi.  with prayers, supplications and ●eares to weed them out.  
The weapons of our warfare, saith S. Paul, 
two. Cori. x.  are not carnal things, but things mighty in god to cast down strong holds, wherewith we overthrow counsels, and every high thing that exalteth itself against the knowledge of God, and bring into captivity all imagination to the obedience of Christ. And in this behalf, I mean, in plucking up the enemies tars, and in purging the lords field that nothing may grow therein but pure wheat, your both godly and unreastfull pains (most reverend father) a● well known in this church of England, and thanckefullye accepted of all faithful Christian hearts, insomuch that very many do daily render unto God most humble and hearty thanks for the singular and great benefits, which they have received of him thorough your virtuous travail, in attaining unto the true knowledge of justification, of the sacrament of Christ's body and blood, and such other holy mysteries of our profession.  
And all be it the devil roar, the world rage, and the hypocrites swell at these your most Christian labourers, which you willingly take for the glory of God and the edifying of his congregation, yet as ye have godly begun, so without ceasing continue unto the end. 
i. Peter. v.  By this means shall it come to pass, that when the chief shepherd shall appear, ye shall receive an incorruptible crown of glory.  
And forasmuch as so many as the Lord hath appointed watchmennes over his flock, ought every one according to their talent to follow your Godly example in weeding our errors and planting true and Christian opinions in the hearts of the people, seeing that Satan hath not a little corrupted the true use of fasting, which being rightly used doth grossly please God, and abused, displeaseth him: I thought it good against this time of Lente, which of long continuance hath been appointed to abstinence, to write some what of fasting, that might both openne away too the faithful how they may fast to please God, and also disclose the false manner of fasting brought in by the devil and his Ministers. And in this my treatise I have first declared what the Christian fast is, 
The Contents of this book.  secondly how we ought to fast, and thirdly what the true use of fasting is. I took this labour upon me the more gladly, partly because no man hitherto hath written of that matter in our english tongue partly to satisfy the hearty requests of divers faithful brothers, which ceased not to require me in the lords name to wright some what, that might instruct them in the true use of fasting. The matter, I grant. requireth a work man of riper judgement, and more exercised in the lords harvest than I am, which might according to the worthiness of the matter, have set it forth pleasantly and learnedly, but seeing no man hath hitherto taken it in hand, I thought it my part not to deny the godly requests of the brethren but gladly to bestow upon them what so ever the Lord hath given me in this behalf.  
This treatise what so ever it is, I your humble and faithful servant, not having otherwise wherewith to testify the thankfulness of my heart toward your most honourable Lordship, for the manifold benefits which ye have bounteously bestowed upon me, do dedicated to your name, most humbly beseeching you accorto your accustomed gentleness to take in good part this my rude and gross work, which to polish and to make neat (if ability had served) shortness of time would not suffer,  
God, whose honour you most desirously seek, mought vouch safe to preserve your grace, in continual health and prosperous felicity unto the glory of his most blessed name, and the profit of his holy congregation.  
Amen.  
B. I.   

¶ A treatise of fasting.  
What the true and christian fast is.  

¶ The i Chapter.  
THe true and Christian fast is freely and willingly to abstain not only from all kind of meats and drinks, 
The definition of the true fast.  but also from all those things, wherein the flesh hath pleasure and delectation, which abstinence or forbearing of meats, dryncks and other pleasures, wherein the outward man delighteth, riseth either of an heart contrite and sorrowful for the sins committed against god, or else of a mind fervently given to godliness.  
That this is a true definition of the Christian fast, 
The Fast of the Fathers of the old law.  it may be easily proved out of the holy● scriptures. first to whom is it unknown, that when the holy men in times passed fasted, their manner was, so long as the fast continued, to abstain from all kind of meats and drinckes and from all pleasures wherein the flesh delighteth, and wholly to give themselves (all wordly affairs set apart) to godly exercises, 
spiritual exercises in the time of Fasting.  as to the hearty and unfayened lamenting of their sins, where with to much unkindelye they had offended their Lord God, and provoked his fierce wrath and vengeance to fall on them to fervent prayer and diligent calling on the name of God for turning away his heavy displeasure from them, and for remission of their sins thorough faith in the holy sacrifice to come of that blessed seed of the woman, which by his one and alone oblation they believed, should reconcile mannekinde to God the father, pacify his wrath, and make him a merciful Lord● to the hearing and reading of god's word, to the com●orting of one another, to the study of amendment of life, to the provision making for the poor, to the redress of abuses in the common weal to the planting of true godliness, and abolishing of all wicked and strange religion. 
joel. ●. two.  Of this manner of fasting speaketh the Prophet when he saith, hallow ye a fast, meaning that they which fast, should in the time of their fasting occupy themselves in spiritual and not in worldly exercises, or else is it no fast before God.   

¶ The ii Chapter.  
THis abstinence or forbearing of meats did always continue at the least one whole day without receiving of any corporal sustenance, 
judi. xx.  many times two. or iii, days, as the histories of the holy scripture teach us. The Israelits, when they saw so great a multitude of their people slain of the Beniamites in the battle, went up and came unto Bethel where the ark of the appointment of God was in those days, wept, sat there praying before the lord, and fasted the same day unto even, and offered burntoffe rings and peace offerings before the Lord. Again, 
Reg. seven,  when the Israelites gathered together a● Mizpha, lamentiug their sins and praying unto the Lord for help against the Philistines, they fasted the whole day. So likewise did David and they that were with him, when they heard, that Saul and his sons were slain in battle. 
two. Reg, i.  Nehemiah fasted two days together or more. For he said, as it is written of him. 
Esdras. i.  I sat me down and wept, and mourned certain days and fasted and prayed before the god of heaven. We read that Queen Esther 
Esther. iiii  and her Maidens with all the jews that were found at Susan, fasted three days and three nights together, and did neither eat nor drink. Moses, Elias and Christ fasted forty days and as many nights without receiving of any corporal food, but such fasts are not to be practised, for asmuch as they are marvelous and past the bounds of men's nature, and are done only by the unsearchable power and mighty working of God in few of his creatures. But the common manner of fasting among the true godly was, when they did fast, to abstain from all meat the whole day till night, that they might the more freely give their mind to spiritual exercises, and at night to take some refection moderatli yea and that with thanks giving. And on this manner as some fasted but one or ii days together, so some fasted many, every one as they were moved by the spirit of God, and as occasion required.  
We read that the Prophet Daniel 
Daniel. x.  fasted thus three weeks together. His words are these: I Daniel mourned for the space of three weeks, so that I had no list to eat bread, as for flesh and wine there came none within my mouth. No, I did not once anoint myself, till the whole three weeks were out. The scripture testifieth, that the virtuous woman judith 
judi. viii.  fasted all the days of her life, except the sabbaths and new moans & the solemn days, that the people of Israel kept. Likewise read we of Anna the Daughter of phanuel, which departed not from the temple, but served god with fastings and prayers night and day. 
Luke. two.  On this manner did the Apostles after Christ's ascension & many other godly men in the primitive church fast, So that their custom was on that day that they did fast, to eat nothing till night, but to occupy themselves about such godly exersyes, as here tofore are mentioned.   

The iii Chapter  
ANd as the godly men in the time of their fasting did abstain from meat and drink, so did they from all other things that might delight the flesh, and be haved themselves outwardly according to the sorrow and trouble of their heart inwardly. Out of a mourning and sorrowful heart did spring outward yea and those unfayened tokens of sorrow and mourning. For we heard before, that when Daniel fasted three weeks, and prayed unto the Lord his God, although he did eat bread every night for the comfort of his weak body, yet he neither eat flesh, nor drunk wine, nor yet once anointed himself. 
Daniel. x.  And in another place he saith: I turned me unto God the Lord for to pray, 
Daniel. ix.  and to make mine intercession with fasting, sakcloth and ashes. 
jonas. iii.  The people of Ninive, when they heard the preaching of jonas, which threatened them and their city destruction after forty days, repent, believed God, and proclaimed fasting, and arrayed themselves in sackcloth, as well the great as the small of them. And when the tidings came unto the king of Ninive: he also arose out of his seat, & did his apparel of and put on sackcloth, and sat him down in ashes. 
two. Esd●. ix.  Again, the children of Israel (as we read in Esdras) when they fasted, did put on sackcloth, and sprinkled earth upon their heads, knowledged their sins, prayed unto God, and red in the book of the law of the Lord their God. 
E●ther. iii●  Queen Esther also when she fasted, laid away her glorious apparel, and put on the garments that served for sighing and mourning. In the stead of precious ointment, she scattered ashes and dung upon her head, and as for her body, she humbled it with fasting, & brought it very low. Likewise king Achab, when he was reproved of the Prophet Helyas for killing Nabothe, fell to fasting, 
three ●e. xxi.  and as he fasted, so did he put sake cloth about his flesh, lay in sackcloth, went barefoot and hanging down his head.   

The four Chapter.  
VUhat so ever might make to the humbling and taming of the flesh, that did the godly men use for the most part in the time of their fasting. Neither did those corporal exercises displease God, saying they came from a contrite heart and troubled spirit, wholly depending with strong faith on the great mercies of God. For David saith: A troubled spirit is a sacrifice to God, neither doth he despise a contrite and humbled heart. 
Psalm. li.  But these outward signs of humiliation God utterly abhorreth, when they come not from a penitent and faithful heart, and casteth them away as hypocrytysh and devilish, as we read in the Prophet Esay, 
isaiah. lviii  wherefore fast we, say the hypocrites, and thou O God seest in not? We put our lives to straightness, and thou regardest it not. Behold, saith God, when ye fast, your lust remaineth s●yl, for ye do no less violence to your debtor. Lo, ye fast to strife and debate, and to smite with the fist of wickedness. Now ye shall not fast thus, that your voice might be herd above. Think ye this fast pleaseth me▪ that a man should chasten himself for a day, and to writhe his head about like an hoop, & to lie upon the earth in an hairy cloth? Should that be called fasting, or day that pleaseth the lord: Doth not this fasting rather please me, that thou lose him out of bondage that is in thy danger? that thou break the oath of wicked bargains? that thou let the oppressed go free, and take from them all manner of burdens? to deal thy bread to the hungry and bring the poor wandering home into thy house? when thou seest the naked, that thou cover him, and hide not thy face from thy neighbour, and that thou despise not thine own ●●eshe? (If thou thus fastest) then shall thy light break forth as the morning, and thy health flooryshe right shortly, thy righteousness shall go before thee, and the glory of the Lord shall embrace thee. Then if thou callest, the Lord shall answer thee, if thou criest, he shall say, here I am, Yea if thou layest away from thee thy burdens, and holdest thy fingers, and ceacest from blasphemous talking, if thou hast compassion upon the houngrye, and refreshest the troubled soul, then shall thy light spring out in the darkness, and thy darkness shallbe as the none day. The Lord shall ever be thy Guide, and satisfy the desire of thine heart, in the time of drought, and fill thy bones with mary. Thou shalt be like a fresh watered garden, & like the then fountain of water that never leaveth running. Again, God saith by the prophet Io●l, 
joel. two.  turn you unto me with all your heart, with fasting, weeping, and mourning, tear your hearts & not your clothes. Moreover albeit S. Paul counseleth that married folk should not withdraw them selves one from another any long time, 
●. ●ori. seven.  lest Satan tempt them to incontinency and uncleanness, yet that they might be the more apt to fast and to pray, he would have them sometime to withdraw themselves one from another. Hereunto pertaineth the saying of the Prophet joel: Blow out with the trumpet in Zion, proclaim a fasting, call the congregation, 
joel. two.  and gather the people together warn the congregation, gather the elders, bring the children & suckelyng together. Let the bridgrom go forth of his chamber, & the bride out of her closet.   

The .v. Chapter.  
THus have we learned out of the holy Scriptures, 
The true Fast.  that the true and Christian fast is to abstain not only from all kind of meats and drinks (during the time of fasting) but also from all those things wherein the flesh hath pleasure and delectation, & to occupy ourselves in all godly and spiritual exercises unto the glory of God, the comfort of our neighbour, and the health of our own souls. 
Constrained faste● please not God.  But it is to be noted that this abstinence or fast must be freely and willingly done, or else can it by no means please God. For what so ever cometh from an unwilling and constrained mind, God abhorreth, appear it never so godly and praise worthy before the world. God loveth a cheerful giver, 
two. Cori. ix.  sayeth saint Paul. And the Psal-inographe sayeth: 
Psal. liii●.  An offering of a free heart will I give thee, and praise thy name, O Lord because it is so comfortable. They therefore that fast for custom sake or at the commandment of man only, and not of a good will and free spirit, do neither please God, 
jere. xiiii.  nor profit themselves. Therefore shall that chance unto them that God threateneth by the Prophet, saying: When they fast I will not hear their prayers.   

¶ The vi Chapter.  
Hear peradventure some man will say, Is it ungodly to fast at the commandment of man? 
Fasts com●●●ded of the high powers.  What if the Magistrates cause a fast to be proclaimed? Ought it not to be observed of their subjects? I answer. If the high powers at any time commandeth fasting, so that it be done unto a godly end, and riseth not of superstition, it ought to be observed of the subjects. For we have examples hereof in the holy scriptures, which do both set forth the authority of Magistrates in commanding fasting, and also the obedience of subjects in observing the same.  
When the israelites were in great fear and danger of the Philistines, Samuel, which at that time judged the people, 
i Reg. ●●  called all the house of Israel together, proclaimed a fast, exhorted them unto prayer, willed them to put away the strange Gods from among them, and with their whole heart to turn again unto the Lord their God, and he of his mercy would surely rid them out of the hands of the Philistines.  
The people gladly obeyed samuel's commandment, put away their idols, confessed their sins, served the Lord only, and fasted the same day unto even. And God saved them from the hand of the Philistines all the days of Samuel,  
King jehosaphat hearing 
two. Chro. xx  that the Moabits and Ammonites came with an exceeding great multitude against him to battle, was in great fear, sought for help at the lords hand, proclaimed fasting thorough out all juda, and called the people together to pray unto the Lord. The people willingli obeyed the kings commandment. All juda came and stood before the Lord with their young ones, their wives and their children, to a●ke counsel of the Lord.  
They both fasted and prayed unto the Lord their God for help against their enemies. And the Lord gave them a wonderful and glorious victory.  
Esdras returning unto jerusalem 
i. Esd. viii.  with the children of Israel proclaimed a fast and exhorted them to call on the name of God that he might give them a prosperous iourenye. The people obeyed, fasted and prayed unto the Lord their God, and they had good success in all their doings.  
The king of the Ninivites hearing of the most terrible 
jona. iii.  & grievous plague that was threatened unto them and their city by jonas the Prophet of god, humbled himself, and sent forth a proclamation unto all his people commanding that neither man nor beast, Ox or sheep should taste any thing at all and that they should neither eat nor drink water, but put on sackcloth both man and beast, He commanded them also in his proclamation to repent, to believe God & his word, to turn from their wicked ways, and mightily to cry unto God for mercy. The people did according to the king's proclamation, so that both the king and his subjects together repenting, fasting, believing, turning from their wicked ways and mightily calling on the Lord for mercy, & forgiveness of their sins, were saved both they & their city withal that they had.  
Esther 
Esther. iiii.  hearing of the proclamation that king Ahasuerus at the subtle suggestion of wicked Haman had sentforthe for the destruction of the jews, commanded Mardocheus to gather together all the jews that were found at Susan, and to fast for her, so that they should neither eat nor drink by the space of three days and three nights, but spend all that time in fasting and praying. 
Esther. iiii  Her commandment was fulfilled It came to pass, that God preserved the jews alive, and brought their enemies to a shameful end.  
Thus have we learened out of the holy scriptures, that the rulers have authority given them of God to command their subjects to fast, whenso ever any vrgen● cause is offered, as in the time of battle, hunger, droute, plague, pestilence. etc. and that the people are bound by god's commandment to obey the magistrates and their ordinances in all such things, as they tender the glory of God, the conservation of the common weal, and the health of their own souls. 
joel. i.  This meaneth the Prophet joel speaking unto the heads of the people on this manner: Proclaim fasting, call the congregation▪ gather the elders and all the inhabytoures of the land together into the house of the Lord your God, and cry unto the Lord. 
joel. two.  etc. Again, blow out with the trumpet in Zion, proclaim fasting, call the congregation & gather the people together.   

The vii Chapter  
FUrthermore the true and christian fast riseth either of an 
The Fast that cometh of a sorrowful heart.  heart contrite and sorrowful for the sins committed against God, or else of a mind fervently given to godliness. As touching that fast, which cometh from a contrite and sorrowful heart for the sins committed against God, it is a worthy and noble fast in the sight of God, and can not but grossly please him. 
Psalm. two.  For the psalmograph sayeth, A troubled spirit is a sacrifice unto God, neither doth he desyyse a contrite and humbled heart. And God himself sayeth by the Prophet. 
Isaiah. lvi.  Whom shall I regard and favour? Even him that is poor, and of a lowly and troubled spirit, and such one as standeth in awe of my words. Who so ever doth so fear God and stand in awe of his indignation and heavy displeasure, that he is loath to offend him, 
Mark well  and therefore seeketh all means possible to please him: and if at any time thorough frailness of nature he chanceth to offend, he is strayghte-wayes angry with himself, repenteth of his former misdeeds, and conceiveth such an inward sorrow in his heart, that he delighteth in no worldly thing, neither in meat, drink, apparel, richesse, pastimes, pleasures. etc. but continually sorroweth for his dysobedyente unkindness and unkind disobedience against God our heavenly father, so that the very trouble of his heart will not suffer him to eat or drink, till thorough continual calling on the name of the Lord he feeleth in his mind some token of God's goodness, grace and favour toward him, and is thorough faith in Christ's blood fully persuaded that all his sins are forgiven him, and he again received into favour, the fast of such one is an acceptable sacrifice unto God.  
Of this inward sorrow of the heart did the fasts of many good men heretofore rise, as the holy Scriptures do declare, and therefore did they highly please God, in so much that God granted them their requests, and was their merciful and most loving lord. Examples hereof are the israelites, that were gathered together a● Mispha, the Ninivites, Either & her company, judith with the citisenses of Bethulia, Achab, & divers other, whose fasts God allowed because they proceeded from the hearts of such as humbled themselves in his sight, repenpented them of their sins, asked forgiveness, and promised amendment of life.   

The viii Chapter.  
Now as touching that fast which springeth of a mind, 
The Fast that cometh of a mind geuē●o godliness.  given to godliness, it can not be disallowed of God. For he that seeketh to please God, and to advance his glory by any godly means, and that h● may have the grace soto do, fasteth, prayeth, studieth, laboureth, his fasting his praying, his studying, his labouring can not but please God, and have good and fortunate success. On this manner fasted Daniel, 
Daniel. ix  that he might be the more apt to receive the knowledge of god's mysteries, which were afterward declared unto him of the angel. So likewise did Esdras. 
iiii. Esd. v  Of this godly manner of fasting spoke Christ, 
Math. ix.  when the Disciples of John came unto him. and demanded, why his Disciples fasted not, as they and the Pharisees did. To whom Christ answered and said. Can the bridegroom's children mourn so long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken from them, and then shall they fast. According to this prophecy, when Christ, which is the bridegroom was taken from them, I speak concerning his corporal presence (for by his spirit he is with the faithful unto the end of the world) they mourned, fasted and prayed for the gift of the holy Ghost, 
Mat. xxviii  which was promised to be sent unto them for to be their comforter and teacher, 
Acts. i.  and to lead them into all truth, 
Iho. x●ii●. xv. xvi.  & the holy ghost was given unto them according to the promise of Christ & their expectation. They fasted also and prayed after they had received the holy Ghost, that they might worthily fulfil that office which was committed unto them, that by their preaching many thousands might be convetted and saved, 
Act. two. iii.  and it so came to pass. The holy and devout widow Anna fasted and prayed continaallye 
Luk. two.  in the temple for the coming of the promised Messiah, & she saw him before her death. Cor●elius that godly man being troubled in his mind, 
Acts. x.  as it may be thought with the multitude of religions, which at that time reigned in the world, as the religion of the gentiles, of the jews, of the Pharisee is, of the Saducees, of the Essees, and the late sprung up religion of the Christians humbled himself in the sight of God, mourned, fasted, gave alms and prayed, that it would please God to declare unto him, which among them all was the true religion that he might observe the same, frame his life according unto that, and so please God. And to obtain this thing of God, he continued long fasting and praying. God therefore accepted his fast, heard his prayer, and granted him his request. The Prophets and Preachers at Antioch, 
Acts. xiii.  fasted & prayed, that both they them selves might preach with fruit, and that other also might be sent of God, and appointed unto that office, that the glory of God might be set forth, that his word might be received, and that all nations of the earth might believe in him, and in his Son jesus Christ. Their fasting and praying were allowed before god, and their desires were satisfied. For the holy ghost said unto them, separate me Barnabas and Saul for the work, whereunto I have called them. And when they had fasted and prayed, and laid their hands on them they let them go. Paul and Barnabas also fasted when they prayed for the congregations of Listra, 
Acts. iii●.  Iconium, Antioch and Pisydya, and when they ordained them elders in every congregation to teach and instruct them in their absence, and to confirm them in the faith and doctrine, which they had all ready received. And God gave good success to their doctrine and ministration. All these fasted of a mind fervently given unto godliness.  
Hitherto have we learned out of the holy scriptures, what the true and christian fast is. Now let us see in few words, whether the popish manner of fasting, which we have so many years unfruitefullye observed, be like unto that trade of fasting which we have so many years unfruitfully observed, be like unto that trade of fasting, which the word of God hath painted and setforth unto us.   

The ix Chapter  
THe true and Christian fast is done freely and willingli, 
Of the popish manner of fasting.  and cometh from the fervent motion of the spirit. The popish and superstitious fast serveth the custom onli, and is done at the commandment of man with a grudging and unwilling mind, which being loath to fast if the custom & man's ordinance were not, wisheth both the fast and the commander of the fast at the devil. And if any in so great a multitude do willingly fast, yet is it done partly to satisfy the custom partly because they will be counted good devout & catholic men, partly to honour some saint, partli to deserve remission of their sins, & to win everlasting life. Can this kind of fasting please god? 
Math. xv.  They worship me in vain, saith Christ, teaching doctrines that are the commandments of men. 
Rom. xiiii  Saint Paul also saith, Whatsoever is not of faith is sin.  
The true & christian fast, during the time of fasting is to abstain from all kind of meats & drinks (except very necessiti requireth the contrary) & from all those things, where in the flesh delighteth. For that was the manner of fasting among the fathers of the old law, as we herd afore●, Jerome confirming the same: 
Lib. two. ●●tra Iouin● anum.  The jews, saith he, on those days that they fast, took nomeat, till they see the evening star up. And a certain council called Concilium Calcedonense, ordained, the such should not be counted to fast, that did eat before evensong was done, which at the time was not celebrated, as it is now at ii or three at the clock after dinner, but at night about the viii or ix hour, when the day was all past.  
The popish and superstitious fasters persuade themselves to fast well, and to do a meritorious deed, if they onli abstain from flesh though in the morning so soon as they rise out of their beds, 
O worthy Fast.  they enfarse & stuff their bellies with as manyfine cakes & tostes of whit bread as they be able to eat, and with asmuch good aleful of spices or else burnt Maulmesy, as their paunches can hold. And when dinner come, if they abstain from a smoky peace of Bacon or hard salted and powdered beef or such like, 
The Papists drinking in the morning.  though they eat the most delicious fishes that can be gotten, and enfarse their beastly bodies with all the sweet meats that can be invented & sought out, yea & that so unmeasurably, that after they have once dined, they are provoked either to the pleasure of the body, 
The Papists manner of dining.  or else like beasts of the b●lly fall straightways unto sleep, so that they are not able to serve god, nor them selfs, nor any other, yet think they that they fast well and do god a great pleasure. 
A story of a Monk who was a great faster.  This manner of fasting among many other used a certain monk in my country, which not with standing was counted the greatest & devotest faster in all those quatres. His manner was for the most part to make but one meal a day, as they use to say, yet such a meal as the meat of that one meal might have seemed sufficient to any reasonable creature to have served vi. godly fasters at a meal. When he came unto Dinner and was set down at the table, his use was ever to unbuckle and let slack his girdle a great quantity, which before was straight girded to his body. He fell to his meat, as the hungry wolf to his prey, and never left of devouring the best meats that were set before him, till he had so stuffed his religious paunch, that his girdle being afore lose, was so hard to his body, that he could not put his little finger between the girdle, & his clothes. He sat so swelling & sweating at the table thorough the tomuch devouring of pleasant meats & hot wines, that if Apelles had been present with his pencil▪ he might have had a jolly paturn ●o paint a right Epicure. And not withstanding both he & such like were counted good, holy, devout, religious & catholik● fasters. To consume at one dinner so much as would serve three, was no breaking of a fast. To devour unmeasurably all kind of pleasant fishes, or whatsoever dainties besides could be devised, was fast good enough in the pope's kingdom, but to eat a peace of flesh although never so gross, was twice a deadly sin, & punished with fire. The eater of the flesh was called a Lollore, & adjudged to be brent with fire for his I know not how great offence, as though god abhorred more the eating of flesh then of fish, or as though fish were clean in the sight of god, & flesh vile & abominable. 
Mat. xxiii  O belied hypocrites which strain out a gnat & swallow down O spirits of error and teachers of devilish doctrines, 
●. Tim. iiii.  which speak false thorough hypocrisy, & have their conscience marked with an hot iron, forbidding to marry and commanding to abstain from meats, which God hath created to be received with thanks giving of them, which believe and know the truth. For all the creatures of god are good, and nothing to be refused, if it be received with thanks giving. For it is sanctified by the word of god & prayer. 
●ilus. i.  Unto the pure all thgins are pure but unto them that are defiled & unbelieving is nothing pure, but even the mind and conscience of them is defiled. Why do not those blind guides remember this saying of our saviour Christ, 
Math. xv.  & cease to condemn the innocent? That which goeth into the mouth, def●leth not that man, but the which cometh out of the mouth, defileth the man. For what so ever entereth in at the mouth, goeth into the belli and is cast out into the draft, but those things which proceed out of the mouth, come from the heart, & they defile the man. For out of the heart proceed evil thoughts murders, breaking of wedlock, whoredoms, thefts falls witness, blasphemies, These are the things which defile a man.   

¶ The ten Chapter.  
Again at night albeit the popish fasters eat no meat, 
The Papysts drinking at night.  yet make they such a drinking, as might iustlis seem a costious kind of banqueting. Besides their white bread & fine cakes, they have their figs, reasons, almonds, apples, pears, nuts, carowiss, biskits, su●cat, marmilado, cherise condite, quinches condite, & I know not what. And besides their nappis ale and heady beer, they have sundry wines, some spiced, & some brewed with a cup of hippocras at the latter end to make up their mouth withal and to finish their holy and religious fast. Is it not to be thought, that these men take great pains in their fasting? do not such fasts please god greatly think you? O abominable mockers of christian abstinence. These are those Epicurcs, which as the Poet saith, Curios simulant et bacchanalia viwnt. 
Mat. xxiii  These are those hypocrites, which bind heavi burdens & grievous to be born, 
Luke. xi.  & lay them on men's shoulders, but they them selfs will not heave at them with one of their figers. And as the welthi worldlings & rich Epicures think themselves to fast well, if they make but one meal on the day, though otherwise they enfarse their bellies with never so many dainties, even so judge the base kind of people, that they fast well, if they eat no meat, though they stuff their paunches with never so much bread & drink. Notable is this sentence of. s. Hieron against all such belli gods. What availeth it, saith he, to eat no oil, & to seek about for such meats as are most dainty & hardest to come by, 
Ad Nepot  as dry figs, pepper, nuts, dates sine cakes, honey, 
Pistacium, is a kind of Nutte●  & pistacies? All the dainties that gardens can bring forth are sought, that we should not eat the usual bread. And while we seek deliciously to live, we are plucked back from the kingdom of heaven. Moreover I hear say, that there be some which contrary to the rule and nature of men, 
Nyse and fine Fasters in S. Hieromes time.  drink no water, nor eat bread, but soup not out of a cup but out of a shell dainty broths, and herbs brayed, and the juice of Beets. Fie for shame, are we not ashamed of such fondness, nor weary of the superstition? Yea we living in all deliciousness, seek to be praised for our abstinence. The mightiest fastis water and bread, but because it hath no glory nor notable fame, & because we all live with bread & water, it is not counted as the public & common fast. Would God that all they that fast, yea & so many as profess Christ would remember & continually set before their eyes this saying of s. Austen. 
Erser. lvi Detempote.  It nothing profiteth, sayeth he, to have passed an whole day in long fasting, if afterward the soul be oppressed with dylyciousnes or superfluity of meats, for so is the mind much filled, soon dulled, and the earth of our body so watered, will bring forth thorns of wicked lusts. Let therefore our meat be temperate & no more than is sufficient, & let our belly never be to full. And let us always have more mind of the meat for the heart, then of meat for the body, because with in the inward man we be made after the image of God, but in the flesh we are fashioned of the slime of the earth.   

The xi Chapter.  
FUrthermore the Christian fast riseth of an heart contrite and sorrowful for the sins committed against God, as we have heard heretofore. The popish fast riseth either of custom or else of superstition. For the papists in their chief & solemn fasting days are led with no true fear toward God, neither do they lament their sins, nor study by hearty repentance, true faith & amendment of life to appease the wrath of God kindled against them for their abominable living on those days that they fast, more them any other time. What Papist among them forsaketh his papistry, hypocrisy, superstition, and idolatry, and gladly receiveth the truth of God's word? What coveuetous worldling leaveth his covetousness & exerciseth mercy toward the poor members of Christ? What proud man giveth over his pride, and embraceth humility? What adulterer forsaketh his adultri, and leadeth an honest conversation? what glutton or drunkard giveth over his gluttony or drunkenness, and leadeth a sober life? what usurar leaveth his usury? what briberer his bribery? what catchepole his extortion? what tirante his tyranny? what whore her whoredom? what ribald his rybaldrye? what blasphemer his blasphemy? what envious man his envy? etc. As they begin their fast with an unrepentant & wicked heart, even so do they continue & end the same, so far is it of, that they have any sorrow in their heart for their sins committed against God, which should earnestly move them to forsake their meat, and to give them selves wholly to be reconciled unto god by repenting and calling on the name of God for mercy in Christ jesus our lord. Their fast therefore is abomination before God, forasmuch as in the time of their fasting they give not over their wickedness, and earnestly seek to please God.  
Moreover the Christian fast riseth also of an heart fervently given to godliness. In this behalf also the popish fast agreeth nothing with Christian abstinence. 
In what the ●●ynges of the papists consisteth.  For the papists minds are set on no true godliness in the time of their fasting, but altogether on superstition & hypocrisy. Their godliness, yea rather ungodliness, when they fast, consisteth in observing the pope's ceremonies and man's inventions. If they fulfil those, they think themselves godly enough, when notwithstanding they ●e furthest from all true god lines. Nether do they direct their fasts unto any godly end, but as every one ●antasieth so do they fast, yea and that for sundry purposes. S●me fast bread and water, 
The fondness of the papists in their fastyng●.  some eat nothing but fruit, some taste no kind of meat or drink that is dressed with fire, some in their fast go wolwarde, barefoted, and barelegged some are so scrupulous & superstitious in their fasting, that in the time of their fast they will neither eat nor drink, nor sleep, nor yet swallow dow●e their own spittle, If they do they think themselves damned. Provided always that they also must be first and last at church. If they observe these fasts, they promise themselves, I know not how great rewards, one how high seats in heaven about other, and how many gay garlands of red roses an● sweet violetes, that God and our Lady and the blessed saints shall give them after this life for their devout fasting and preaty pains. O fond foolishness & foolish fondness, worthy rather to be lamented then to be laughed at. If it be done of a good intent, say they, all is well whatsoever we do. If we fast the blessed Saints evens, 
The superstitious worshipping of Saints.  and worship them with a Pater noster, ave and Creed, they will do for us whatsoever we axe. S. George will defend us in battle against our enemies. S. Barbara will keep us from thundering and litening. S. Agasse will save our house from burning. S. Antony will keep our swine. S. Luke will sa●e our. Ox. S. job will defend us from the pox. S. Gertrude will keep our house from mice & rats. S. Nicholas will preserve us from drowning. S. Lo● will cure our horse. S. Dorothy will save our herbs & flowers. S Sith will bring again whatsoever we lose. S. Apoline will heal th● pain of our tethe. S. Sweteladde and Sayute Agnes will send us Maids good husbands. saint Peter will let us in at heaven gates, with a thousand such like. This superstition and idolatry is the godliness of the Papists. If they fast and serve the saints unto this end, & on their feastful days far daintily & drink largely in the honour of the good saint, they think they have done much for the saint and have showed themselves good, godly and devout persons. O double ungodliness.  
What shall I speak of the spiritual exercises, which the true and christian fast requireth to be done in the time o●●asting? If we mark well the manners of the papists, and notetheyr behaviour on their fasting days, we shall ca●●y perceive that in the mids of their fasting they are no less wicked & ungodly, no les proud and envious, no less lecherous, and covetous, no les backbiting and slanderous no les polling and pilling, no les churlish and unmerciful, no les given to glotoni & drunkenness, than they were afore. They lament not their sins, they fall not to faithful prayer, they call not on the name of God as they ought, but i'll unto creatures, they give not themselves to the hearing or reading of god's word, which many of them extremely abhor, they go not about to leave their idolatri and wish to be better instructed in the knowledge of god's law. &c. but continuing still in their old superstition & idolatri they think themselves godly enough and good enough. If they eat no flesh, if they for bear white meats all is well whatsoever they do, though there be no repentance, no calling on the name of god, no correction of manners, no amendment of life, God have mercy on us, god open their eyes & give them grace to amend,  
Hitherto have we learned out of the word of god, what the true and christian fast is. We have heard also, how greatly the popish manner of fasting differeth from the true use of fasting which the holy scriptures teach. Now the order requireth, that we also declare, how we ought to fast, that we may please god and not fast in vain as the hypocrites do.   

☞ How we ought to Fast. The xii Chapter  
IN declaring how we ought to fast, whom should I rather follow then our saviour jesus Christ the teacher of all truth, 
Math. vi.  which saith: When ye fast be not sad as the hypocrites are. For they disfigure their faces, that they might be seen of men to fast. verily I say unto you, they have their reward But thou when thou fastest anoint thy head, and wash thy face, that it appear not unto men, that thou fastest, but to thy father, which is in secret, and thy father which seeth in secret shall reward the openly, Christ our saviour in this place doth not only rebuke the hypocritical and superstitious manner of the ungodly fasters, but he also teacheth the true manner of fasting. Of these his words we learn, that who so ever intendeth to fast a right, he must observe three things. 
Three things are to be observed in fasting.  The first is, that he anoint his head. The second that he wash his face. The third that he fast in secret. These Phrases anointing of the head, and washing of the face with many other seem very strange manners of speaking to such as are not perfectly exercised in the ●●ading of the holy scriptures and of the ancient wrighters, it is convenient therefore, that we learn to know what is meant by them. And no man in this behalf can satisfy our desire better than our golden mouthed doctor. S. john Chrisostome, 
Hom. xlvi Ex cap. vi Math. ix.  whose words are these.  
In the anointing o● the head, saith he, we know that mercy is signified. 
What it is too anoint the head.  Therefore to anoint the head, is to show mercy to our neighbour. For that mercy that is done unto a poor man, is referred unto God, which is the head of the man, as the Apostle and the lord himself saith. 
i Cori. xi.  What soever ye have done to one of my lessest brothers, 
Math. xxv  ye have done it unto me. In the stead of the which mercy with the divine retribution as with a certain he avenlye oil, we are poured and shed over by him▪ 
Math. v.  which saith. Blessed are the merciful for God shall have mercy on them. 
Ps. cxxxiii  Holy David also did know the unction and anointing of the celestial oil in the head, when he said, as in the ointment, which came down in to the beard.  
But in washing the face, the purity of a clean body and of a sincere conscience is known to 
What it is to wash the face.  be signified so that to wash the face, is to make clean the face of our heart from all filthiness of sin, & from the uncomeliness of trespass, and to have a very pure conscience, that we may truly have in us the gladness of celestial joy. and the familiarity and cheerfulness of the holy ghost.  
Hitherto have I rehearsed the words of. S. John Chrisostome whereby we may learn, that to anoint our head is none other thing, then to show ourselves beneficial to the poor members of Christ. Again, to wash our face is to make clean both body and soul from sin and wickedness. If we therefore will fast a right after the mind of. S. john Chrisostome, we must first anoint our head, that is to say, comfort the poor people with such good as god hath committed unto us. For the riches that we have be not ours, but they be gods, as he saith by the Prophet, 
Agge. two.  gold is mine, silver is mine. 
●sa. xxiiii  The psalmograph also saith, the earth is the lords 〈◊〉 all that is contained in it.   

¶ The xiii Chapter.  
GOd hath put the goods of this world into the rich men's hands, 
Aspectacle for rytch● men.  that they should distribute part of them to the poor people. They are the stewards of god and the dispensators of his treasures, that they conveniently living of them, should also with the distribution of part of them comfort the needy members of Christ If they spend them otherwise than God hath appointed in his word they shall render a straight accounts for it to the high judge Christ. They have nothing at all, but that they shall be called too accounts for it even too the uttermost farthing.  
If they be not found to have 
Math. xxv  used their talent well, and unto the profit of other they shall with that unprofitable servant of the Gospel be cast into utter darkness, where weeping and gnashing of teeth shall be. If they be proved unmerciful and negligent in the destribution of the worldly goods, surely they shallbe carried with the rich glutton of whom blessed Luke speaketh in the gospel unto hell, 
Luke. xvi.  and there burn in such cruel and bitter flames, as the fire whereof shall never be quenched, 
Esay. lxxi.  neither shall the worm which shall gnaw the consciences of them that are there, die at any time, as the prophet saith.  
What cause then have the rich men to boast themselves and to glory of their worldly goods or to advance themselves above other for their possessions sake? C●●●es none at all, more than a great man's servant hath, to whom his Lord and Master hath committed his goods for a certain space to keep, the servant looking at every hour▪ when his master will call him to accounts and require them of him again.  
Basilius Magnus hath a notable sentence, 
Ser. i. i● d●uites avards.  and it is this: He is a very the●e and a robber, saith he, which maketh that thing his own that he hath received to distribute and give abroad. 
An hath saying for unmerciful rytchmen.  For the bread that thou retainest & keepest is the bread of the hongri, the garment, which y● keepest in thy chest, is the garment of the naked, the sho that is mould with thee, is the shoe of him that is unshod, & the monis, which y● hidest in the ground is the money of the needy. Moreoverthou dost injury and plain wrong to so many as thou forsakest, when thou art able to help them. Here to pertaineth the saying of the wiseman. 
〈◊〉. xxxiiii  The bread of the needy, is the life of the poor, he that defraudeth him of it, is a manslayer. God also by the Prophet teacheth, that that fast pleaseth him best which is accompanied with the works of mercy saying: 
Esal. lvi. i  Break thy bread to the hungry, and lead the needy and wayefaring into thy house. When th●u seest a naked man cover him, and despise not thy flesh. Mark that he saith: 
What it is to break thy bread to the hungry.  Break thy bread to the hungry. Certain that expound this text, say that thou than breakest thy bread to the hungry, when thou so fastest, that thou sparest from thine own belly to give to the poor hungry man, For a Christian man ought to be no les careful for the poor, then for himself. We therefore do break our bread to the hungry, when we give him that, which we ourselves necessarily should have eaten. So that to anoint our head, is to break our bread to the hongri, to lodge the poor in our house, to give clothes to the naked, and to comfort according to our habilytye so many as have need of our help. Unto these works of mercy doth our Saviour Christ exhort us in the Gospel, saying: when thou makest a dinner or a supper, 
Luk. xiiii.  call not thy friends, nor thy brethren, neither thy kinsfolk, nor thy rich neighbours, least they also bid the again, & a recompense be made the But when thou makest a tea●●e, call the poor, the feeble, the lame, and the blind, and thou shalt be happy, for they can not recompense the. But thou shalt be recompensed at the resurrection of the righteous. Again he sayeth, give alms of those things ye have and behold all things are clean unto you. 
Luke. xi.  But of this we shall entreat more largely when we come to the true use of fasting.   

¶ The xiiii Chapter.  
Moreover if we will fast a right, we are not only commanded to anoint our head, that is to say, to show mercy to the poor people, but also to wash out face, that is, to make our hearts clean from all sin thorough faithful repentance, that we may have a pure conscience. For it is not enough to be beneficial to other, except we also be beneficial to ourselves. This shall come to pass, if we labour withal main to have a mind pure and clean from all carnal affects, a body void of wicked deeds, and a life garnished with good works. 
Why god did cast away the sacrifices, feasts and fasts of the jews.  For what was the cause that God did cast away the fasts and solemn feasts of the jews, but only that they washed not their face, that is, they went not about to put of their old conversation and to become new men: I hate and abhor, saith God, your sacrifices, your solemn feasts and your fasts. 
Isaiah. i.  Offer me no more oblations, for it is but lost labour. Your incense is abomination unto me, I have no pleasure in your sacrifices. I may not away with your new moans, your sabbaths. etc. Why so For your hands, saith he, are full of blood. Your hearts are full of vengeance, your consciences are spotted and defiled with all kind of sins, your life is abominable in my sight, ye walk having no fear of God before your eyes. etc. What is then to be done▪ Be ye washed, saith he, be ye clean take a wai your evil thoughts from mine eyes. Cease to do evil, learn to do well. Seek judgement, help the poor oppressed, be favourable to the comfortless, defend the widow. 
jere. ii●i  etc. Again God saith, wash thine heart from wickedness, that thou mayst be helped. How long shall thy noisome thoughts remain with thee? god hateth those fasts, those prayers those good deeds, as they call them, that come from a bloody conscience, a spotted & pockis soul, a defiled body & wicked life, as a certain▪ man saith, 
Pius 〈◊〉 Roma.  It profiteth a man nothing at all to fast & pray & to do other good things of devotion, except the mind be refrained from ungodliness, & the tongue from back bitings. For god hath ever a principal respect to the heart of the doer of the work, as we see in the history of the sacrifices of Abel and Cain. 
Gene. iiii.  If the heart be pure, clean & faithful, 
God judgeth the work of t●e heart, and not the heart of the work●  them doth god approve the work, but if it be spotted with sin, god casteth it await appear it never so glistering and commendable in the sight● of the world. Offer not, sayeth the wise man, wicked gifts, for God will not receive them. 
●ec. xxxv.  Solomon also sa●eth, the sacrifices of the ungodly are abominable. 
●rou. xxi.  That fast therefore that cometh not from a pure heart, from an uncorrupt conscience and from a godly life, pleaseth not God, but is abomination unto the Lord our God, yea it is by no means worthy the name of a fast. For Basilius Magnus sayeth, 
Ser. i. de Ie●unio.  the true & christian fast is not only to abstain from meats but also to eschew evil things. And our golden mouthed doctor saith: 
Hom. xv. in Cap. vi. ●ath.  he that abstaineth from meat & not from evil works, appeareth to fast, but yet he fasteth not in deed. For look how much he fasteth unto men so much doth he eat before god, seing● he goeth forth still to sin. 
In levit. ●●mel●●. Cap. vi.  The ancient Doctor Origene saith also wilt thou that I show unto thee, what fast y● oughtest to fast? Fast from evil deeds, abstain from evil words, refrain from evil thoughts. etc. Such a fast pleaseth God Again. S, Jerome sayeth, then is the abstinence of the body commendable before God, when the mind fasteth from vices, For what doth it profit to make weak the body with abstinence, when the mind swelleth with pride? Hereunto pertaineth the saying of. 
Ex sermone. L. lx●ii  S. Austen. The fasts of christian men, saith he, are rather to be observed spiritually then carnally. In consideration whereof, let us fast principally from our sins, lest our fast be refused of the lord, as the fast of ●he jews' were. What a fast is ●his, that an impostor or deceitful fellow I can not tell who, should abstain from meats, which the Lord hath created, and yet waxeth fat with the fatness of sins? Have I chosen such a fast sayeth the Lord? 
Esay. lviii  Read the eight and fifty. Chapter of the Prophet Isaiah. And a little after he sayeth. The fast, which the most highest do approve and allow, is not only to leave of to refresh the body, but also to departed from evil deeds. In another place he also saith. 
Ex ●ract. xvii. in ●●anes.  The great and general fast is to abstain from iniquities and unlawful pleasures of the world▪ which is a perfect fast, that we forsaking ungodliness and the lusts of the world, 
Titus. two.  should live in this world soberly, righteously and god●y Of these authorities of the holy Doctors also do we learn, that the true Christian fast doth not only consist in the abstinence of meats, but also in the forsaking of sin. Therefore if we intend to fast a right, and to make our fast acceptable to God, let us provide earnestly, that our fast proceed from a pure and clean heart, void of all carnal affects, stuffed full of faith and charity, and altogether studious of true innocency and unfeigned godliness. So shall it come to pass, that both our fasts and all that ever we do according to gods word, shall highly please God. Hitherto have we heard what it is to anoint the head and to wash the face. Now remaineth to declare what it is to fast in secret.   

¶ The xu Chapter.  
TO fast in secret, 
What it is to fast in secret.  is not to keep ourselves close from the sight of men, and so hiding ourselves in privy corners to abstain from meat, but not to hunt and hawk after vain glory nor the praise of men, 
Math. vi.  for our fasting, nor to seek to be seen of men while we fast to the end, that they may commend & praise us, as the hypocrites did, whom Christ reproveth for their vain glory and ambition, & saith, they have their reward, not of god but of men. We are counted before god then to fast in secret, when we fast with such a mind, that we would fast in deed, though no man living did see us, and when we regard more the accomplishment of gods will and the subjection and taming of our body, than all the glory and praise that man can give unto us. 
It is lawful to do any good deed in the sight of men, so the vain glory be absent.  It is lawful for a Christian man to fast, 
Math. v.  to pray to give alms, or to do any other good work before the world, so that the desire of worldly praise and vain glory be not in his mind. For our saviour Christ saith let your light so shine before men that they may see your good works & glorify your father which is in heaven S. Paul also saith, be such as no man can complain on, 
Philip. two.  and the unfeigned sons of God without rebuke in the mids of a crooked and perverse nation, among whom see that ye shine as lights in the world, holding fast the word of life. 
i. Peter. two.  Again. S. Peter counseleth us, that where as some backbite us as evil doers, we should lead an honest and godly life among them, that they seeing our good works may praise God in the day of visitation. But if we seek any praise of men, 
The desire of vain glory poy●oneth all good works.  and desire to be magnified for our good deeds doing, verily then have we our reward not of God but of the world. For there is not a more pestiferous infection to poisonne any good work, that it should lose the reward before God, than the desire of vain glory & worldly praise. 
Math. vi.  For that it is, which Christ condemneth in the alms deeds, prayers and fasts of the hypocrites. 
Hom. xlvi in Mat. vi  S. John Chrisostome saith, they that so fast, the they please men rather than God, they have a labour concerning the affliction of the body, b●t thorough vain glory they can have no reward of their labour with god, which when they ought to do it only for religion or faiths sake, had rather to seek the vain glory of the world. And therefore saith the Lord, 
Lib. iiii. c●tra julia▪ cap. two.  verily I say unto you, they have recevied th●ir reward. S. Austen also saith, some good things may be done, & yet they not doing them well, of whom they are done. For it is a good thing to help a man that is in jeopardy & in danger, 
Mark well  namely if he be an in innocent. But he that doth this good deed▪ if he doth it because he loveth the praise of men rather than the glori of god, it is not good that he doth, for as much as he that doth it, is not good. For God forbidden, y● that should be or be counted a good will, which glorieth in other, or in itself, 
In libro. de ●elia et ●e●unio.  & not in the lord. Hereto pertaineth the saying of. S. Ambrose when thou fastest, boast not thyself, nor brag not of it, for in so doing thy fast profiteth the nothing. Those things that are done unto ostentation & boasting continue not to be recompensed in the world to come, but they are consumed & brought to nought with the reward of present things. Of exchewinge vain glory our saviour Christ gave us no table examples in all his doings. When he had healed the Leper, 
Mat. viii.  he said unto him, see thou tel no man. 
Math. ix.  After that he had restored the two blind men to their sight, he charged them, that no man should know of it. 
Mark. ●ii.  And when he had made whole the dumb and deaf man, he commanded them that were present that they should tell it no man. In all these his doings and such like he gave us example to ●le vain glory & worldly praise and only to seek the glori & honour of god, 
●e●em. ix.  and that we should rejoice and glory in nothing but in god alone, 
●●orin. i.  as it is written, he that rejoiceth, let him rejoice in the lord Therefore all the works that we do, whether they be prayer, fasting alms deed, watching, visiting of the sick, comforting of the prisoners, or any other that be agreeable to the word of God, we must do them with a single mind, and with such an heart, as being altogether estranged from vain glory and worldly praise, seeketh only the honour of god & the accomplishment of his most blessed will. So shall we do our works in secret, and our father, 
Math. vi.  which seeth in secret shall recompense us openli  
Thus have we heard both what the true & christian fast is, & also how we ought to fast. Let us now fall in hand with the third and last part of this treatise, and so make an end,   

☞ Of the true use of fasting. ¶ The xvi Chapter.  
THe use yea rather the abuse of fasting in the Pope's kingdom 
The manner of fasting in the Pop● kingdom was wicked.  was very wicked and worthy to be abhorred of the faithfnll. For besides the fondness of the simple people in abusing the noble virtue of fasting for want of knowledge unto many and sundry superstitious and ungodly purposes as partly heretofore we have heard: there have not wanted among them that profess divinity which both in their sermons and writings corrupted the true and godly use of fasting. For they have taught, that fasting of itself is so worthy a virtue, and of so great power, that it is able to satisfy for sins, 
The erroneous doctrine of the papists cōcernyu● Fasting.  to appease the wrath of God, to reconcile us to god, to deserve righteousness and to win everlasting life. This doctrine is an enemy to the free grace of god, injurious to the fruits and merits of Christ's passion and by no means to be received of the faithful Christians. 
Fasting is a fruit of repentance.  For all be it fasting be without doubt a worthy fruit of repentance, and pleaseth God, when he that fasteth, humbleth himself in the sight of God, confesseth his sin, repenteth him of his misdeeds, calleth for mercy, believeth to be forgiven for Christ's sake, and studieth earnestly from hence forth to lead a life conformable to the rule of god's word, yet is it not of such virtue in itself, that it is able to bring unto us those good things which we look for at the hand of God thorough Christ our Lord, I mean the favour of God, the forgiveness of sins, the gift of the holy ghost, a new heart stuffed with spiritual affects, righteousness, peace, quietness of conscience, and everlasting life.  
These be the singular and free gifts of God, given only of him to so many as be borne a new by the holy ghost, and believe in him. If the fasts of the holy men of whom we heard here tofore had been directed unto that end, that is, if by their fasts they had sought to be justified, 
Gene. xii. ●xii. xxvi. and xxviii  and turned their eyes from that blessed seed, in whom all nations of the earth were promised to be blessed, so had their fasts been no● commended but discommended of God, not favoured but abhorred, not received but rejected.  
But their fasts came from a penitent and faithful heart toward God, and were exercised of them unto godly purposes, as we have heard, they seeking salvation only at the merciful hand of God for the promised seed sake therefore were both they and their fasts allowed of God. 
The fasts of the old Fathers.  Let us therefore learn the true use of fasting, that we may know to what end our fasts ought to be directed, lest while we seek for medicine, we find poison, and receive for salvation, damnation.   

The xvii Chapter.  
first forasmuch as the life of man upon earth is nothing 
job. seven.  else then a warfare and continual aflycte with her ghostly enemies, 
Galath. v  seeing also that the flesh without ceasing thorough the subtle suggestion of sathan lusteth contrary to the spirit, so that man in this vale of misery is never at quiet, nor hath so much leisure as once to breath, so greatly on every side is he besieged and compassed about with cruel enemies, which assaulteth him, and tempteth him vehementelye that except he strongly fight against him with the weapons of the Lord, and also if he giveth not diligent watch, he straightways falleth into his adversaries hands and is utterly undone. It is conneniente, that whosoever intendeth to get a glorious and triumphant victory over his enemies, and not like a coward either to be put to flight, or else to be overcome, and for ever and ever pearish but rather valeauntlye to fight and never to cease till he hath subdued his enemies, that he striving courageously may obtain that reward, 
i●. Tim. ●  which is promised to so many as fight lawfully, even the crown of glory and the inheritance of everlasting joy, it is convenient, I say, that he seeketh all means possible to avoid the danger of his enemies, and so to behave himself in all his doings that his adversaries may have no interest in him, nor spy any void place about him where they may give the first adventure, and by this means be encouraged not only to assail him, but also to vanquish him. And for as much as the devil our head enemy goeth about not only himself like a roaring Lion seeking whom he may devour, 
i. Peter .v.  but besides innumerable thousands of wicked spirits, which pertain to his army, 
The devils armiar the wicked spirits the world and the flesh.  and are ready at every moment to seek the destruction of man, hath also two special servants, which daily procure our utter subversion, I mean the world and the flesh, the one being his waiting man, the other his hand maid, ready at every hour to assail and to subdue man, if diligent watch be not given on our behalf: and forasmuch as among these our deadly adversaries the flesh is the most present and mortal foo, and an household enemy ever at home and never without, even with in our own breast, carried about with us wheresoever we go, and accompanyinge us what so ever we do and continually provoking us unto those wicked acts, 
Galat. v.  which strive against the heavenly motions of gods holy spirit, that by this means she may do her master the devil great pleasure by bringing us to destruction: if we intend to subdue and get the victory of this our household enemy the flesh, let us know for a certainty, that there is not a more speedy way nor a more present remedy against her assaults, then godly fasting is, which enemy, that is the flesh, being once subdued, the foreign enemies shall the easilier be kept out, and we live in the more quietness by the help of god's spirit and fervent prayer.   

¶ The xviii Chapter.  
ANd hear begin we to learn the true use of fasting, and to know unto what end our fasts ought to be directed. The first true and godly use of fasting is to subdue the flesh, to mortify her beastly affects, and to repress the wild & rank motions thereof, that it may be subject and obedient to the spirit as an handmaid to her masters, or a servant to his lord For all be it God hath made us of two parts, that is, of body and spirit, yet hath he ordained the spirit to be ruler, and the flesh to be in subjection to the spirit. 
The rebellion of the flesh against the spirit.  But not with standing the flesh (such is her wild disobedience and disobedient wildness) can by no means abide to submit herself to the rule of the spirit, but continually striveth to have the upper hand, and contrary to god's appoinment to make the spirit subject unto her The spirit provoketh unto humility, Charity, Patience, quietness, continency, pureness of life, moderate eating and drinking. etc. The flesh contrariwise calleth unto pride, haughtiness of mind, envy, malice vengeance discord, whoredom, adultery, glotoni drunkenship. etc. So that there is a continual con●icte between the spirit & the flesh▪ who shall have the victory as. S. Paul saith If the flesh subdueth the spirit, then perish we, 
Galath. v  but if the spirit according to god's ordinance beareth rule, and hath the flesh in subjection, than well are we. Now that this may be brought to pass, godly & Christian abstinence shall help greatly. 
Fasting tameth the flesh.  For there is nothing that so tameth and bringeth under the wild and unruly lusts of the flesh, as fasting and abstinence, even as there is nothing that maketh a wild and fierce horse so tame and obedient to his master as the withdrawing of his hay, oats, bread, and such other provender. They therefore that will use their fast a right and unto a godly end, must first direct it unto this purpose, that by the exercise thereof they may bridle the wantonness of the flesh, and refrain their bodies from sin that the spirit, 
i. Pete. iii.  which is a precious thing before God, may be quiet, or else all other exercises & travails although never so painful, are vain. To this use served the fasts of many godly both men and women in times passed, that the body being mortified, the spirit might the more freely attend on God. The prince like Prophet saith, I put on sack cloth and humbled my soul with fasting. 
Psa. xxxv  This holy Prophet and king used fasting to this end, that he might bring his body low and in subjection to the spirit, that the ungodly lusts thereof might no more rage & rule in him as they did, 
●●eg. xi  what time he took Bothsaba the wife of Urias & lay with her, & that he might freely enjoy her, caused her husband to be slain in battle. 
Psal. cix.  In another place he also sayeth, my knees are weak thorough fasting, my flesh dried up for want of fatness. We read likewise, 
Esthe. xiiii  that that most virtuous Queen Esther brought her body very low with fasting Again. 
●. Cori. ix.  S. Paul sayeth of himself, I chastise and tame my body, and bring it into subjection, least by any means it come to pass that when I have preached to other, I myself should be cast away These with many other chastised and tamed their bodies with fasting, that the spirit might have free course unto God and be occupied about heavenly things. After this manner ought all true Christians to do, that the body being kept in subjection, the spirit may rule and have the overhand, and by no means to follow the wicked manner of the papists, which in their fasts abstain from gross flesh, & devour all kind of dainty and fine fish, which make their bodies much more prone to lewdness, than the eating of flesh, and also bringeth the spirit into miserable servitute & bondage. O ungodly manner of fasting.   

The xix Chapter.  
Unto this taming, 
De salut. document Capi. xxxv  chastining subduing & mortifying of the flesh by the true use of fasting doth. S. Austen exhort us, saying: Let oureflesh be continually subject to our soul, and serve it as an handmaid doth her Masters. Let us not suffer our body to be overlustye, lest 〈◊〉 war against the spirit, but always let the flesh be subject that it obei the commandment of the holy ghost. 
Bene. xvi.  Neither let us suffer the handmaid to wax to rank, least she set light by her masters, but rather let her obey all her commandments and do her service. For as horses must be bridled, so must our bodies be restrained with fasting, watch & prayer For as if the guides of chariots do give their horse the reanes they draw them into head long down falls so if our body be not bridled, the soul and it both together slip into the deep pit of hell. Let us therefore be good and expert Carters or Chariot dryvers to our body, that we may go the rig●twai. etc. 
Quest. ●. xx vet. et ●dtest.  Again he saith fasting suageth the intemperancy and unruliness of the body, and represseth or keepeth under the troubio●s motions & raging lusts thereof. It causeth the soul to ●e at liberty and not to be oppressed of the flesh, as the Lord saith, take heed that your hearts be not overcome with surfeiting & drunkenness. 
Luke. xxi.  For when the soul is delivered from to much eating & drinking, then doth it consider itself the b●tt●r, & weigheth in what case it standeth. For as a man in a filthy glass seeth not himself such one as he is in deed, so likewise if he be overladen with to much eating and drinking, he thinketh himself to be another manner of man than he is. Yea then is he provoked unto sensualilitie and filthy lust, moved unto anger, puffed up with pride, & stirred unto lechery. In respect whereof the Apostle sayeth, be not drunk with wine, 
〈◊〉. v  wherein is unhonest behaviour. But if the body be kept in order, and accustomed with fasting, then doth the soul know the better, with what devotion she ought to serve her redeemer. Fasting therefore is very necessari. Hereunto pertaineth the saying of. 
In Gene. Home. ix. Why we abstain from meats.  S. John golden mouth The abstinence fro meats is received for this purpose, that it should restrain the rigour & fierceness of the flesh to make it obedient to the spirit, even as an horse is to his keeper. For he that fasteth, must above all things refrain anger, learn meekness and gentleness, have an heart contrite, and such one as may repel and put back unclean concupiscences & lusts He must also set before his eyes always the eye of the everlasting judge and the judging place that can not be corrupted. Again he must by his money be made the better by distributing it to the poor, & have rule over it. He must be liberal in giving alms & receive into his heart no evil against his neighbour, 
Esay. 〈◊〉  as Isaiah speaking in the person of god saith: have I chosen this fast, saith the lord? Though thou wry about thy neck like an hoop, and strowest under the sackeclothe and ashes, yet will not I regard thy fast saith the lord. What fast them, tell me? Losen, saith he, the bonds of the wicked bargains, break thy bread to the hungry bring the poor man that hath no house into thy house. If thou dost these these things, saith he, them shall thy light break forth as the morning light and thy health shall spring right shortly. Hast thou now seen (my well-beloved) what the true fast is? Let us look upon this fast, and let us not think, as many do, the fasting standeth in this point, if we continue without any dinner till it be night. S. Jerome also saith: Satiety or fullness is to be exchewed even of the most vile meats. For there is nothing that so overwhelmeth the mind, as a full belly. Thus have we herd that the first & principal use of fasting is to tame, chastise, subdue & mortify the flesh, 
A Rule to be observed in fasting.  that it resist not, but rather obeis the rule of the spirit as an hand maid, her masters, or an horse his keeper. But this is to be considered in our fasting, that we do not with our unmeasurable fasts so make weak & feeble the body, that it be able to serve neither God, nor our neighbour, nor yet ourselves, & by this means utterly quench the use & working of the spirit, as we read that many in times past have done, such fasts please not God. This commandment therefore of S Paul is to be observed in all our fasts, Make not provision, 
Rom. xiii.  saith he, for the flesh to fulfil the lusts of it. An horse that is to much delicate lyfed, casteth his master, again if he be kept to hungry, he fainteth in the mids of the journey, & doth not his office. A mean therefore is to be had as in feeding of the horse, so likewise in ordering of the body. We live not to eat, but we eat to live.   

¶ The twenty Chapter.  
THe second cause why we ought to use fasting is, 
To fast to give unto the poor.  that we abstaining from meats, may have to give unto the poor and hungry the more liberally. For this kind of fasting pleaseth God greatly, when he seeth that we have so put on the bowels of tender mercy & are led with such and so hearty compassion toward our poor neighbour, that we can not find in our heart he should want, yea rather than he should lack, we will spare it out of our own belli & give it him, god right well accepteth this fast, and blesseth the faster with plenty and abundance, as the wiseman saith He that hath pity on the poor, 
Prove. nineteen  maketh the Lord his debtor, and look what he layeth out, it shall be paid him again. Unto this manner of fasting doth God exhort us by the Prophet, 
Esay. lvi●●  where he saith, break thy bread to the hungry, and lead the needy and wayefaringe men into thine house. When thou seest a naked man, cover him, and despise not thy flesh. What it is to break thy bread to the hongri, we heard afore in the xiii chapter. 
Toby. x●●.  The angel of God told Thobye▪ that when fasting prayer and alms deeds go together, that is good and accepted in the lords sight It is written in a certain ●oke called Pastor (the author whereof 
Hermas S. Paul's Dyscip●e.  they say Hermas. S. Paul's disciple was) on this manner: On that day that thou shalt fast, thou shalt taste nothing at all but bread and water, & when thou hast counted the quantity of the meat that thou wast wont to eat on the other days, the cost that thou shouldest make on that day that thou fastest lay it up, 
Mark● & follow.  & give it to the widow, to the fatherless childen, or to the poreman, and so shalt thou fast a good fast, that he which hath received it of thee, may fill his soul, and that his prayer may go unto the lord for the. If thou fulfilest thy fast on this manner, as I command thee, thy sacrifice shallbe acceptable to the Lord, and thy fast shallbe written in the book of life. 
In Levi. Cap. vi. Home. x.  Origen saith, we find in a certain book, that the Apostles said, blessed is he that fasteth to this end, that he may nourish the poor man. 
A notable sentence.  The fast of such one is wonderfully accepted before God. Hereto pertaineth the saying of. 
Quest. C. xx.  S. Austen, mercy did commend and greatly setforth the prayer and fasting of Cornelius. 
Acts. x.  For he being rich and a wealthy man fasted. He did not only fast, but he also fed them that wanted, that their fullness might make his fast acceptable. Again in another place he sayeth, 
Serm lvi de tempo.  before all things, that which we were wont to eat at our dinner, on the fasting days let us bestow it on the poor. Our golden mouthed doctor in a certain homily counseleth us, 
In Gene. Home. seven.  that when so ever we fast, we should be liberal to the poor, and give them largely of our goods. In another place he also sayeth, he that eateth his meat and is not able to fast, 
Home. ix. In Gene.  let him give the larger alms, let him be the more diligent in praying, let him have the more fervent desire to hear the word of God. Here Chrisostome esteemeth alms among other virtues of so high price, that if there be any which can not abide to fast for the weakness of their body, yet if they be plenteous in doing the works of mercy and in praying and hearing the word of God, they are not refused of god, but accepted as good Christians. Mercy therefore and alms is a precious thing in the sight of God▪ and ought to be exercised of the faithful, when so ever occasion is given whether they fast or not.  
Mercy, 
Toby. xii  saith the angel, is bet●er than to hoard vp●e treasures of gold. For mercy delivereth from death cleanse the sin, & causeth to find everlasting life.  
Thus have we heard that Christian men ought to use their fast unto this end, that they abstaining from meat and drink might have whereof to give the more abundantly to the poor, to feed the hungry, to cloth the naked, to relieve the sick, to help the indebted, and to comfort the needy. O blessed are they that so fast. 
Rara avis in terris.  But where are they, and we shall commend them, and call them blessed? For great and commendable things do such work among their neighbours and Christian brethren.   

¶ The xxi Chapter.  
THirdly if we will use fasting aright, 
Fasting to serve prayer.  we must use it unto this end also, that by the diligent doing and often exercise thereof we may be made the more apt to pray and to lift up our hearts unto the Lord our God with fervent prayers, humble supplications, and hearty thanks giving. For unto this end served fasting in times past, as divers histories of the holy scripture do declare. If any misfortune or grievous plague chanced at any time to the people of god, 
judi. xx.  then streightwaies they fasted, as we read in the book of judges. Again, if any plague were threatened them by the Prophets of god for their wickedness, 
jonas. iii  as we read of the Ninivites, or if they perceived any great evil to be at hand as we read in the histories of the Israelites, 
i▪ Reg. seven.  of jehosaphat, judith, 
two. Para. xx  Esther. etc. then fell they straightways to fasting. 
judit. iiii. and viii   
And their fasts were taken unto 
Esther. iiii  this end, that they might humble themselves in the sight of God, and be made the more meet for to pray, & to suage the wrath of God. Nether do we read, that any solemn fast was proclaimed at any time, 
Why the godly men used fasting in times past  but it was done to this end, that the fasters might the more quietly and freely serve god, and call on his holy name, by fervent and continual prayer. And as we read this in the old testament, so lack we not the like examples in the new. Is it to be doubted, but that our saviour Christ in that time of his long and solemn fast joined to his fast prayer? 
Math. iiii.  He without doubt prayed unto God his father all that time, that by his preaching which was at hand, many might be tourened from their ungodliness unto the true worshipping of God, from wickedness of life unto innocency of manners, We read also that the godly 
Luke. two.  Matron Anne served God in the temple with fasting and prayer both day and night. The Apostles likewise after Christ's ascension did always join to their fasting, 
Acts xiii and xiiii  prayer. In like manner read we of the virtuous man Cornelius, which joined to his fasting both prayer and alms deed, 
Acts. x.  And the angel said unto Thobye, prayer is good with fasting. 
Toby. xii.  Esdras said likewise to the jews. We fasted & prayed unto the lord, 
i. Esdr. viii  & we had good luck. Queen Esther also sent word to Mardocheus, 
Esthe. iiii.  saying, gather together all the jews, and pray for me, but see that ye neither eat nor drink iii days and three nights, and I with my maids will fast & pray likewise. Again Eliachim the priest said to the children of Israel, when they were in great sorrow and danger of their enemies. 
judit. iiii.  Be ye sure, that the Lord will hear your petitions if ye continue steadfast in fastings and prayers in the sight of the Lord. Thus see we, that the godly people both of the old and of the new testament, joined always for the most part fasting and prayer together, thinking themselves then to fast well, when their fast was accompanied with prayer, as it is written, prayer is good with fasting. S. 
Toby. xii.  Peter also saith, be ye sober and watch unto prayer. 
i Pet. iiii.    

¶ The xxii Chapter.  
Moreover our saviour christ also joineth prayer & fasting 
Mat. xvii.  together wherhe saith, this kind of devils is not cast out but by fasting & prayer. 
Mark. ix.  To this kind of fasting doth S. Paul exhort us when he saith: 
two. Cori. vi.  let us give no occasion of evil, that in our office be found no fault, but in all things let us behave ourselves as the ministers of God in much patience, in labours, in watchings & fastings: Also S. Peter Be ye sober, saith he, 
i Pet. iiii.  and watch unto prayer. And from the contrari doth our saviour Christ call us away, saying: Take heed to yourselves, 
Luke. xxi.  lest at any time your hearts be overcome with surfeiting and drunkenness, & cares of this life, and so the day (of judgement) come on you unwares. The prophet Esay thoundereth against them, which despising this godly manner of abstinence, set all their minds on banqueting and belly there. Woe be unto them saith he: that rise up early to follow drunkenness, 
Isaiah. v.  and to them that continue so until night, and till they be set on fire which wine. In those companies are harps and lutes, Tabrets' and pipes & wine. But they regard not the work of the lord. Again he saith: Woe be unto them that are strong to sup out wine, & expert men to set up drunkenness. These give sentence with the ungodly for rewards, but condemn the just cause of the righteous. Therefore like as fire licketh up the straw, and as the flame consumeth the stubble, even so their root shallbe as corruption, and their blossom shall vanish away like dust, for they have cast away the law of the Lord of hosts, and blasphemed the word of the holy, maker of Israel. From beastly banqueting unto faithful fasting & continual calling on the name of the Lord doth the prophet joel call these belly gods, saying, Wake upye dronckards & weep mourn all ye wine bibbers, 
joel. i.  & not without a cause. For he that hath his body laden with meat & drink is no more meet to prai unto god than a dead man is to tell a tale, neither can the mind of such one any more fly unto god with heavenvly desires, than a ship to much cumbered with burdens & at the point to sink, can any longer float upon of the waters, We have a proverb no les true then comen among us. 
A true and common proverb.  When the belly is full, the body would be at rest, meaning that he, which hath enfar●ed his belly with delicious meats and costious drink, is more meet to step like a swine, them to take any earnest, & weighty matter in hand. We have not red saith. S. Eiprian, 
Ser. detent et jeiunio. Christi.  the the godly men did ever take any great thing in hand, except they first fasted. So oft as they went about to obtain any thing of God, they fasted, & wept, and watched whole nights in prayer, & wear garments of hear next to their flesh, & so withal humbleness, desired god to be beneficial to them. Nether wanted they of their purpose when they most humbly fell down at the feet of god & offered unto him the sacrifice of a contrite heart, but god was near unto them, that called on him, & reached forth his hand to them that were in danger, & holp them that were in trouble. Again he saith, prayer is of great virtue, when fasting goeth afore. Basilius magnus saith also, that fasting is necessari, when we desire obtain any thing of the Lord The ancient fathers of Christ's 
In regular Mona. Capi. ●.  church godly considering how necessary a thing prayer is in the Church of Christ, ordained certain feastful days in the year, 
Why fasts were appointed of the father's of Christ's Church.  on the which the people should resort and come together unto the temple for to pray unto the Lord God. And that they might come the more devoutly & pray with the greater fruit, they appointed also that the day before the solemn feast, they should fast that they might be the more apt to pray, when they come together into the temple. 
Note.  For where the body is burdened with meat, there the mind can have no free passage unto God. Let them therefore that fast, appoint their fasting also to this use, that by their abstinence they may be the more ready to pray, & not only to prepare themselves to pray, but also earnestly to give their minds unto prayer, or else what doth their fast profit them? To fast from meat and to go about worldly matters, what other thing is it, than a mocking of God, & a derision of christian abstinence as. S. 
Ambrose.  Ambrose saith, dost thou think that he fasteth aright, which waking betimes in the morning goeth not unto the church (to prai & to hear the word of god) but as soon as he is up, gathereth together his servants layeth abroad his nets, bringeth forth his dogs, & goeth running about the forests? Therefore if we fast, let us fast a right, and after the examples of the ancient holy fathers let us alway couple prayer with our fasting. So shall both we, our fasts & our prayers please God.   

¶ The xxiii Chapter.  
fourthly and finally forasmuch as the word of God is the singular and unspeakable gift of God, 
Psalm. ●ix  given of him to be a lantern to our feet and a light to our pathways, 
Psal. nineteen.  to turn souls from idolatri unto true god lines, to give wisdom to the humble, to make the faithful penitent hearts glad, to lighten the eyes of the ignorant, to teach the true religion, to improve errourres and heresies, 
two. Tim. iii.  to amend sinners, & to instruct all degrees in righteousness, that the man of God may be perfect and prepared unto all good works: it is convenient, whither we hear ●t of other or read it ourselves, that we both hear and read it with great reverence and all humility, seeing that not man, but the holy ghost is the author of it, which breathed into the hearts of holy m●nnethe knowledge of it, and put in their minds what they ought to wright as. S. Paul sayeth, the whole scripture was given of God by inspiration. 
two. Tim. iii.  And. S. Peter recordeth the same, 
●i. Peter. i.  saying. The scripture came never by the will of man, but holy men of God spoke, as they were moved by the holy ghost. If the holy scripture than cometh from god, & god be the author of it, who dare presume either to hear or to read it, but with an humble reverence and reverent humility? 
Ad julianum, ep. ●.  As. S. Austen sayeth, by the books of the holy scripture God himself and our lord speaketh unto us, and showeth unto the effect of a godly will▪ Let us then consider and mark well, with what honour the message of that god and Lord ought to be received of us. What if a message came unto us very early in the morning from a king, would we not straight ways (all other cares laid aside) receive the letters with a ready will & withal devotion, and after we had red them, labour to fulfil the kings request to the uttermost? And behold from the heaven of heavens the King of kings and Lord of Lords, yea and our redeemer hath vouched safe to direct his letters unto us by the Prophets and Apostles, not that he should commit unto us any service necessary for him, but signify, what things may do us good unto salvation and glory. O with what, reverence and great honour ought we then to receive, read or hear the letters of this everlasting king and immortal god sent for our glory and for our salvation, seeing that by them not man, b●t God speaketh unto us as our saviour Christ testifieth, he that heareth you (he speaketh of the preachers of god's word) heareth me, 
Luke. x.  & he that despiseth you, despiseth me, & he that despiseth me, despiseth him that sent me. Now that we may come reverently & humbly to the hearing of god's word, it shall not be unfitting to use our fast unto this end also, that we may come unto it with fasting & empty stomachs, that our mind and inward man may have the purersenses to understand, the clear sight to behold, the more open ears to hear, and the gredier stomachs to digest the holy mysteries of god For likewise as he is no meet man to pray unto God, that cometh out of the Tavern sweeting and set on fire with drinking of hot wine & eating of delicious meats, so in like manner is he no fit man either to read or to hear the word of god, that hath a full gorge and stuffed belly. The more the body is filled, the more is the mind dulled, & made unapt to receive any message from god. 
two. Cor. iiii.  But albe it the outward man decay & be made feeble for a time, yet the inward man is renewed day by day, and made strong. And this meant the holy fathers & godly bishops of Christ's church in times passed, when they appointed fasting on the evens of solemn feasts, that the people by their fasting might be made the more apt the day following, when they came to the temple, to hear the blessed word of their salvation.  
The holy letters do testify, 
Exo. xxiii●  that when Moses received the law, he was in the mount with God, and fasted xl days and xl nights before the ta●les of the law were delivered unto him, 
Belly behests are not meet to receive the word of God.  where of we may learn how reverently we ought to take the word of god, au● not to come unto it with unwashed feet, as they use to say, And this is to be noted by the way, that as Moses fasting was found worthy to receive the law of god, so likewise when he came down from the mount & saw the people drunk and mad, 
Exo. xxxii  singing & piping, dancing & lea●ing, he threw down the tables of the law, & broke them on pieces, by this declaring that Epicures and belly gods be no worthy and meet vessels to receive the new wine of god's word  
When the children of Israel 
two. Esd. ix.  at a certain time came together to read the book of the law of the Lord, they fasted the whole day, that they might read the holy scriptures with the more reverence and be made the more meet to have the holy ghost present with them to teach them by his godly inspiration.  
Esdras also being greatly desirous 
iiii. Esd. v.  to have certain secrets opened unto him, was commanded of Uriel the angel to fast. seven days first of al. Which thing he did, and had his desire satisfied.  
In like manner after the Prophet Daniel had fasted and prayed 
Dan. ix. x  unto the Lord for knowledge of certain mysteries, Gabriel the angel of God came and revealed unto him the secrets of Christ's incarnation, passion, death. etc.  
When Baruche read his book 
Baruch. i.  before the king and the kings council and before all the people, they all wept fasted & prayed before the Lord. 
Math. iiii.   
Before that our saviour Christ took upon him the office of preaching to declare unto the people the joyful tidings that he brought from heaven, he fasted xl days and xl nights and did eat nothing at all, giving us example by his fasting not to fast the like fast, which is impossible and above the natural strengths of any man, but to come unto the word of god thorough fasting with all reverence & humility, whither we read or hear it.  
The Apostles of Christ likewise 
Acts i two.  before they universally preached the kingdom of Christ, fasted and prayed, and as they were fasting and praying, the holly Ghost came down upon them and endued them with the knowledge of all languages, & taught them the true understanding of God's holy mysteries.  
To end, 
〈◊〉. x.  Cornelius being very desirous to know the true and approved religion before God, fasted & prayed unto the Lord, and god graciously satisfied his desire   

The xxiiii Chapter.  
TThus le we that all godly men both of the old and new Testament used abstinence for the most part, 
We must come to the word of ●●ed reverently.  when they should either preach, hear or read the word of God, that they might come the more reverently unto it, and be made the more meet to handle so holy and worthy mysteries. It is convenient therefore that we also, if we will use fasting aright, do follow the examples of these holy men, whensoever we intend either to preach, read or hear the word or God, and not unreverently to come unto the holy scripture, as unto profane writings, 
Abu●ers of the word● of God.  after the example of many ungodly parsons which with out all humility & reverence read the word of god as though it were an Ethnic chronicle, a book of man's statutes, of Bevise of Hampton, of Gye of Warwick, of Robinhoode, and such other like fond and foolish fancies yea there want not (the greater shall be our plague) which scorn the word of god and most shamefully abuse it, some unto ●koffynge and jesting, some unto the taunting of other, some unto the upholding of their fleshly liberty & corrupt manners, some unto the maint eining of wicked opinions. etc. whose destruction sleepeth not, whose damnation is at hand. 
Math. seven.  For if it be not lawful to cast pearls before hogs nor to give that is holy to dogs, neither is it lawful for hogs to touch pearls, nor dogs to taste that is holy. If they were punished that did eat unlevended bread at the feast of the passover, 
Exodi. xii.  if Uza were stricken unto the death for touching the ark, 
two. Reg. vi.  if that jest that came unto the marriage not having the wedding garment, 
Math. xxiii  was bound hand and feet, and ●ast into utter darkness, where weeping and gnashing of teeth is, if the Corinth's were plagued for abusing the lords supper, 
i Corin. xi  let not those swinish Epicures, doggish papists Licentious Libertines, ungodly anabaptists, gross gospelers and wicked worldlings think that they shall escape unpunished if they go forth to abuse the word of god or to come unreverently unto it. For the holy scripture is the message of god, brought unto us from heaven by his holy Ambassadors the Prophets & Apostles yea by his own dearly be loved son that king of glory, which sealed & confirmed it with the shedding of his most precious blood: it may not therefore be lightly regarded, nor unreverentlis handled. For if the that despiseth Moses law, 
●ebru. x.  saith. S. Paul, dieth without mercy under ii or iii witnesses, how much sorer, suppose ye, shall he be punished, which treadeth under foot the son of god & counteth the blood of the Testament, whe● with he was sanctifed, as an unholy thing, and doth dishonour to the spirit of Grace.  
That we therefore may humbly, reverently deuo●tely & honourably come unto the preaching, hearing or reading of the blessed word of God, let us not neglect this noble virtue of fasting, but after the example of the aforesaid godly men prepare ourselves by the diligent exercise thereof, to be meet to handle so holy and heavenly mysteries. By this means shall it come to pass, that god which is the author of the holy scripture shall alway be present with us by his holy spirit, and teach us the true knowledge of his godly will, unto the glory of his blessed name, the profit of his holy congregation, and the singular comfort of our conscience.  
How have we heard first what the true and christian fast is. 
The conclusion of the book.  Secondly, how we ought to fast. thirdly, what the true use of fasting is. 
Luke. xii.  It remaineth that we be not like that negligent servant which knoweth his master's will, and doth it not, & therefore is beaten with many stripes, but rather that we be likened unto that good seed which bringeth forth her increase, some an hundred fold, 
Math. iii●  some threescore fold, some thirty fold. If we now know the true doctrine of the holy scripture concerning fasting, let us practise it in our conversation, when so ever any such occasion is offered, as heretofore is declared, 
Titus. two.  and at all times let us live soberly, righteously and godly in this present world.  
Let us not with the abuse cast way the use, but let us so much the more gladly exercise the godly manner of fasting, because the ungodly papists rail on us, & continnally beat into the simple people's heads, that we which profess the gospel, abhor and condemn all fasting and prayeinge, all commendable customs & godly ordinances, that by well doing we may stop the mouths of foolish and ignorant men, and that they, which backbite us as evil doers, 
i. Peter. two.  may see our good works▪ and praise. God in the day of visitation, to whom be all honour and glory for ever and ever  
¶ Give the glory to God alone.    

¶ Imprinted at London by John Day▪ dwelling over Aldersgate▪ These books are to be sold at the shop at the little conduit in cheapside.