Truth and Falsehood, Book · Chapter 30
What Faſting is: and of the true vſe of faſting. CHAP. 30.
THE PROTESTANTS
AS praier is a good work commaunded of God, ſo is Faſting alſo in the ſcriptures commēded vntounto vsus. But not becauſe it is of it ſelfe good, or a thing wherein God hath delight, but as it is a mean to humble vsus, and make vsus more fitte,What faſting is. any way to ſerue God. And it is an abſtinence from all meats and drinkes (but I ſpeake here of ſuch faſtes as vponupon ſudden or extraordinarie occaſions the godly hauehave vſed) & not from fleſh only, or from certaine meats: we muſt therfore faſt, not thinking thereby to deſerue any thing of God, but only to tame our ſelues I mean our fleſh, which is many times more vnrulye thā is expediēt, & that the ſpirit thereby may more earneſtly come vntounto God. Whereby wee learne alſo the fitteſt times for faſting to be, either when we ſee the fleſh rebellious, or dangers at hand.
THE PAPISTS
BVT our aduerſaries like the rauening fowles that Virgil ſpeaketh of, who defile all that they touch: doe alſo with their ſuperſtitions pollute this christian and neceſſary exerciſe: partly, in that they hauehave in fasting a chiefeſt regarde to make choiſe of ſome meates, reiecting others: partly alſo in that they hauehave their certaine dayes and tymes, ſet downe for their faſting, and thoſe many times in the honour of ſome of their Saints, and doe not regarde ſuch particular occaſions as may force men to humble themſelues before God: but eſpecially, becauſe they eſteeme faſting to bee ſuch a woorke, as is meritorious, and deſerueth at the handes of GOD,Bellar. de bonis operibus in part. lib. 2. cap. 11. So that thereby hee is ſatisfyed, and his wrath and indignation againſt vsus appeaſed.
Faſting there is, publike and priuate: And of both ſorts there are diuers kinds. But I ſpeake not here of the ſpirituall faſt which is the beſt, and without the which the other faſting is nothing els but a mockerie. Nether yet doe I ſpeake of that ciuil abſtinence, which in ſome politicke reſpects is commaunded amongſt vsus, and is manie times called a faſt. But of thoſe faſts only doe I intreat, which are in queſtion betwene vsus and that ſuperſtitious church of Rome, that we knowing the true vſe of faſting may more vſe it, and ſhunne that ſuperſtitious and popiſh maner of faſt. Somtime the cauſe of faſting, is the mortifying of our fleſh, by denying the bodie that wherby it is puffed vp and made wanton and rebellious. Somtime ſome imminent daunger which wee ſee hanging ouer our heads or not far of, or ſome feare of Gods wrath doth moue vsus vntounto it. And this is for the moſt part publike and not alwaies after one maner:Iudg. 20.26 Heſt. 4.16. for ſome faſted the whole daie from eating or drinking anie thing: Some did faſt ſo three daies together as Heſter commaunded the Iewes. Then was there another kind of faſt wherin they did not abſtaine from all meates and drincks, but from delicate fare.2. Sam. 12.17 … Cro. 10.12 Dan. 10, 2.3. So Dauid faſted ſeuen daies when his child was ſicke. So alſo did the people when Saul was dead. And Daniel faſted three weeks, all which time he did nether eat pleaſant bread, nether came fleſh nor wine in his mouth. But theſe are for the moſt part priuate faſts, although not alwaies: for we ſee the people did faſt after Saule was dead, as it ſeemeth, publikly ſeuen daies. And of the firſt cauſe of faſting, which I hauehave ſaid is the mortifying of our fleſh, and making vsus more fit to ſerue God, perchaunce we hauehave an example in Anna, who ſerued God with faſting, Luke 2.37.and praiers night and daie.
But of the ſecond cauſe of faſting, wee hauehave in the Scriptures manie examples. Ioſhua 7. Iudges 20. and in manie other places, which for ſhortneſſe I omit. And doubtleſſe there is a great fault, I muſt needes confeſſe, in this our realme in this poynt, that that viperous generation of popiſh tyrants and traitours, ſeeking ſo many wayes, by poyſoning, fire, murthering, and all villaynous practiſes to roote out the trueth, to make hauocke of this our Countrey, and to ſhorten the moſt quiet gouernement and happie dayes of ſo mercifull and gracious a prince, of whoſe moſt gentle regiment, they hauehave no iuſt cauſe to complayne, vnleſſe it bee that of her tender, and euill rewarded clemencie, and gentleneſſe, ſhee ſuffereth ſuch daungerous popiſh ſnakes, ſo neere her boſome, euen in all partes of the Realme, ſo vntouched and almoſt vnregarded, wee, I ſay, ſeeing with our eyes, and dayly hearing with our eares of theſe peſtilent, and brutiſh, and moſt vnnaturall practiſes, and manifeſt daungers, doe not humble our ſelues before our God in faſting and prayer. Why doe wee not followe the infinite examples of the godly, of all ages, and the good practiſe of our neere neighbours on euerie ſide almoſt, in ſuch preſent perill to proclaime a faſt, that with the Niniuites wee might crie mightily vntounto God?Ionah. 3.8. But as our enemies hauehave forgotten that they are men, and caſting off all humane nature, are become more brutiſh than beaſtes in their practices, and ſhame not of anie thing that they can doe, ſo that they may worke wickedly enough: ſo wee on the other ſide doe not conſider, that through our ſinnes we hauehave deſerued all theſe ſhakings of Gods roddes ouer vsus, and threatnings of his wrath. And that is the cauſe that wee ſeeke not by publike faſtings and prayer to make a publike conuerſion vntounto God, agaynſt whome ſo publikely wee hauehave ſinned. God moue the hearts of them that are in authoritie, to rowſe vp themſelues at the length, to thinke better of their duetie in this poynt, and of our common ſaftie. For ſurely hee that was angrie with his owne people,Eſa. 22.12.13 becauſe When hee called to weeping and mourning, and baldneſſe, and girding with ſacke-cloth, They continued in their careleſſe life that before they led, ſo that hee ſayd, that Iniquitie ſhould not bee purged, 14but by their death: howe can hee but puniſh, and that ſeuerelie, ſo little regarde in vsus, of his ſo manie and manifeſt proclamations of his conceyued anger againſt vsus.
And thus would I with one breath, if I could, both moue our godly Magiſtrates as occaſions are offered, to make this our realme better acquainted with this moſt Chriſtian and godly exerciſe: and alſo let our aduerſaries, ſee that it is not faſting that we ſpeake agaynſt, but the abuſe thereof, that we iuſtly reproue. Why then, we confeſſe that faſting is good and commendable, it is a moſt godly and neceſſarie exerciſe to bee vſed. But not euerie abſtinence is true faſting. Firſt we ſee, the true vſe of faſting is not in the popiſh church: For the godly did ioine faſting and prayer togither, not thinking that outwarde humiliation to be of it ſelfe a thing that God regarded, but it was vſed and practiſed that they might be more apt to pray, as wee may ſee in the examples that the Scripture miniſtreth vntounto vsus. And therefore ſaint Hierome writing vntounto Demetrias ſayth,Epiſt. ad Demetr. that Faſting is not it ſelf a perfect vertue, but the foundation of other vertues. And moſt plainly ſaint Chryſoſtome, Hom. 29. in Geneſ.Prayers muſt alwayes goe with faſting. And afterwards, You ſee that faſting ſtandeth in neede of this helpe. And in another place,Hom. 10. in Geneſ. he ſeemeth not to make any great account of their faſting if it be alone. But the papiſts do ſay, that it doth appeaſe Gods wrath, and that it meriteth forgiueneſſe of ſinnes. For this is their common doctrine, and this doth maſter Bellarmine endeuour to proue.De bonis operibus in part. li. 2. ca. 11. The children of Iſrael (ſaieth he) faſting with Samuel, appeaſed God, and got the victorie ouer their enemies. In deede there is once mention of faſting in that place.2. Sam. 7.6.8.9. But the ſtorie ſayth that Samuel promiſed to pray for them, whē that they wept: for that he meaneth when hee ſayeth, They drewe water, meaning out of their hearts, they faſted and confeſſed their ſinnes: and ſo little they regarded the merit of their faſting, that they could not ſatiſfie themſelues therewith, but they alſo deſire Samuel to pray, yea, that hee would not ceaſe to crie vntounto their God for them. Samuel offered a ſacrifice, and prayed for the Iſraelites. Marke then howe deceitfully maiſter Bellarmine hath dealt in this place. The people wept in abundance, confeſſed their ſinnes, craued Samuel his prayers to God for them: he offereth ſacrifice and prayeth to God to appeaſe his wrath: & yet maſter Bellarmine like a ſubtile ſophiſter, to make men beleeue that that is the cauſe which in deede is not, ſpeaketh nothing of all theſe meanes that they vſed to intreate God, but onelyonly of faſting, as though that onelyonly had turned away Gods wrath, and yet wee ſee by the ſtorie, they made leaſt account of it, but eſpecially of praying. Neither is this a good argument: They did faſt and God deliuered them: therefore their faſting merited this their deliueraunce. His ſeconde proofe is out of the example of Achab, who may in deede bee a good patterne of popiſh meriting,1. Kin. 22.27 29 for he continued wicked ſtill. But hee is in this, much like as faithfull as the other: For Ahab rent his cloathes, and put on ſackcloath, faſted and lay in ſackecloath, and went ſoftly as men vſe to doe in heauineſſe. So manie tokens of ſorrowe or feare did Ahab ſhewe, and yet maſter Bellarmine could ſee nothing in him but faſting. And in the ſtorie of the Niniuites,Ionah. 3.7.8 which is the thirde example, they put on ſackecloath, ſate in aſhes, faſted, (but farre otherwiſe than the Papiſts doe, and therefore what is this to their faſt) cried mightily to God, turned from their wickedneſſe, and God ſawe (not their faſting onelyonly) their workes: but maſter Bellarmine can ſee nothing in them but their faſting. In deed in his fourth example which is the ſtorie of Heſter there is no mention in the place cited by him,Heſter. 4.16 of anie thing that was done, but Heſter commanded a faſt. But ſhall we imagine that they did not otherwiſe humble themſelues but onelyonly by faſting, nor ſeeke to intreate God by prayer, as though this faſting could deſerue that they deſired? God forbid. For in the ninth Chapter hee ſaieth, they did not faſt onelyonly, but pray alſo.Heſter. 7.3… . But as before I ſayde, becauſe they did theſe things and God deliuered them, doeth it followe that all the workes that they did, merited their deliuerance. Maſter Bellarmine can neuer proue that argument. Much leſſe then ſhall hee be able to teach, that faſting alone could merit. And that is it hee would proue, and in deede that hee ſhould proue, or elſe hee proueth nothing to ſerue his purpoſe.Iudith 4.9.10. … 12.13 14.15. They faſted likewiſe in the ſtorie of Iudith, but they alſo prayed earneſtly, put on ſackecloath, ſprinckled aſhes on their heades, afflicted themſelues maruellouſly, offered burnt offerings continually, and the peoples free gifts, crying vntounto the Lorde with all their power. Laſtly he alledgeth out of the Prophet Ioel, Ioel. 2.12.Turne to the Lord with faſting, weeping, and mourning. What then will he conclude of that, that theſe things merit or deſerue Gods wrath to be turned away? He cannot proue it. We denie not but God looketh vponupon theſe things, but not for the merit of them, but for his owne mercies: And therefore maſter Bellarmine hath not yet prooued that faſting doth merit. And this is the thing that hee ſhould proue. But on the contrarie,A true vſe of faſting. in our faſting we acknowledge our ſelues to bee vnworthie of Gods creatures, and that by our ſinnes wee hauehave depriued our ſelues of the vſe of his benefites, and deſerue not euen theſe his ordinarie graces, which the verie beaſtes themſelues maie freely enioy. And in this heartie acknowledging of our owne vnworthineſſe, wee proſtrate our ſelues before Gods merciemercy ſeate, ſeeking for merciemercy, not pleading, but fearing and refuſing our merit.
Now, of this popiſh opinion of merit by faſting, hath ſprung vp another abuſe in faſting,Of popiſh faſting dayes. That the papiſts hauehave dedicated theſe their faſting dayes, not onelyonly to the ſeruice of God (for they ſuppoſed that they could by ſuch meanes pleaſe him, whereas it is all one to him, whether wee come full or faſting, ſo that wee come ſo, as our hearts may bee moſt ſitte to ſerue him) but alſo to the honour of their Saints, imagining thereby to deſerue ſome fauour at their handes. And for this cauſe did they deuiſe to faſt vponupon their Saintes Euens, and at ſuch other times, as wee ſee the Popiſh Church vſeth, not ſo much to tame the fleſh, for that faſting we alſo affirme to be neceſſarie, neither yet in any politike reſpect, which belongeth not to our queſtion: but euen becauſe they fooliſhly thinke that in ſo doing they worſhip God and the Saints, and do a thing acceptable to him. And to this ende is alſo appointed their lent faſt, their wedneſdaie and fryday faſt, ſaterday faſt, embar faſt, the faſts of aduent and cogation weeke. But that theſe cannot be accounted times of neceſſitie to be kept and obſerued for faſting in reſpect of any religious obſeruation of the ſame, it cannot better be proued, than by that diuerſitie of opinions and iudgement, which M. Bellarmine himſelfe is forced to confeſſe to be in the ancient fathers.De bonis operibus in part. li. 2. As they ſhall vnderſtand that reade of the book before alleadged the fifteeneth, the ſeuenteenth, eightteenth and nineteenth chapters. As for their faſtes vppon ſaintes eues, they come after al the reſt. Seeing therefore there is herein ſuch diuerſitie, it is plaine enough, that neither any certainty of doctrine can heere be gathered, neither can they cal it a catholicke religion, that is like Iacobs coate of many colours, farre from vnity of faith. But with ſaint Hillary I maie ſay,In pſ. 118. A It is moſt hard for a man by the doctours of this world, to vnderſtande the meaning of heauenly precepts. And this I could wiſh, that at al times we would ſtriue, by this and other good meanes, to tame our rebellious fleſh: and that we alſo would prepare our ſelues vntounto the holy exerciſes of our religion, either by this or anie other way that maie further therein: but that faſting it ſelfe doth make vsus acceptable to God, wee muſt not thinke. And out of this their opinion of the merit of faſting, ariſeth another moſt abſurd doctrine of binding the conſcience to their lawes of faſting,Their lawes of faſting bind not the conſcience. Li. 2. de bonis operibus in part. ca. 7. Ierem. 5.6. as the church of Rome teacheth with one conſent, as M. Bellarmine confeſſeth. And he wil proue it by the example of the Rechabites, who vponupon the commandement of Ionadab their father, abſtained from drinking of wine. A weake proofe. The Rechabites obeied the politicke lawe that their father Ionadab gaue them: therefore the church may binde mens conſciences with the law of faſting. It is one thing to bind the conſcience, another thing to require external obedience. The faſt and holie daie which is commaunded to be continued in the ſtorie of Heſter is like vntounto it,Heſter. 9.31. for a day of remembraunce of Gods great benefit towardes them, but not to binde the conſcience. Such alſo is the faſt mentioned in Zachary, of the fourth, fifth, ſeuenth and tenth monethes, which although it might perchance vppon good and godlie conſideration be taken vp, and we debarre none, but exhort all perſons to humble themſelues vntounto the Lord: yet how little their conſcience is bound thereto, it partly appeareth, becauſe God faith in the former Chapter that they did not faſt vntounto him, and willeth them to harken vntounto the miniſterie of prophets, and to execute true iudgement, and ſhewe mercy and compaſsion eueryevery man to his brother, & not to oppreſſe: for theſe are in deede good workes that God regardeth, in compariſon of which hee little eſteemeth thoſe their faſtes. Partlie alſo becauſe God wil turne their faſting into feaſting, into ioy and gladnes and proſperous high feaſtes, as there he ſaith.Act. 15.29. And laſtly he bringeth that law that the apoſtles ſet downe, of not eating the bloud and things ſtrangled. A law I ſaie, made by the direction of Gods ſpirite, as there is witneſſed for a lawe: whereof they can finde no ſuch praiſe. A law that was made according to the neceſſity of that time, to auoide diuiſion, and for the better vniting and gathering of the church of the Iewes and gentiles, as M. Bellarmine confeſſeth, and therefore ſuch a law, as lawfully might be made. For in thinges indifferent, the church maie take order for the quietnes or anie other waie for the benefit of the fame. Whereby they would eſtabliſh a law for euer to binde the conſcience. A law I ſay, which themſelues wil confeſſe we are not bound vntounto, but doe againſt that law that the apoſtles made. But how could we breake that law if it bound the conſcience? Or if it doe not binde the conſcience, why doth M. Bellarmine bring it to proue that the church may tie or bind the conſciences of the faithfull, vntounto their lawes of faſting?
Thus we ſee that not one of all the places alleadged by him out of the ſcripture, doth prooue the neceſſity of theſe lawes of faſting, which ſo ſtraitly they command. Therefore by the weakenes of their proofe, we may ſee the falſenes of their doctrine.Difference of meates. Now I come vntounto the laſt point of their doctrine which we miſlike, which is the difference of meats that they make. Wherein if they doe not conſpire with the Ebionites and ſundry other hereticks that did condemne fleſh as a thing vnpure: yet it ſeemeth that they hauehave bin brought vp in the ſchoole of the heretickes called Apoſtolici, Serm. 66. in Cantica.of whom S. Bernard reporteth that they would eate no whit-meate, milke and whatſoeuer came of it, or whatſoeuer was ingendred. But our aduerſaries tel vsus, that the Ebionites, Tatianites, Maniches, Priſcillianiſts, and ſuch other heretickes, doe vtterly condemne fleſh, as vncleane or vnlawful, to be eaten at any time: But themſelues thinke it only at certaine times vnlawful. Admit it be ſo. If they wil not goe in the rancke with the old heretickes, let it then be an hereſie, deuiſed (in ſuch ſort as now it is) by popiſh heretickes.De violandis virginibus. For if hereſie be, Whatſoeuer ſauoureth againſt the truth, although it be euen an olde cuſtome, as Tertullian very wel defineth it, then doubtles this popiſh forbidding of certaine meats for conſcience ſake, wil be found hereſie. For the truth ſaith, that they who commaunde to abſtaine from meates which God hath created to bee receiued with giuing of thankes, 2. Tim. 4.1.2.3.depart from the faith, giuegive heede vntounto ſpirites of errour, and doctrines of diuels, and that they ſpeake lies through hipocriſie, and hauehave their conſciences burned with an hote iron. But the church of Rome teacheth, that this is a catholike doctrine, a ſounde religion. And they that teach it are good catholickes. The church of Rome then ſauoureth againſt the truth, as in manie other articles ſo in this alſo, and therefore it is hereticall. But I knowe their anſwere, that Saint Paul ſpeaketh againſt the E… bionites, Tatianites, and ſuch heretickes as did vtterlie condemne fleſh as an vncleane thing of it ſelfe. It is true hee doth ſo, but not againſt them onlie, but rather againſt the popiſh hereſie than againſt anie other. And that for theſe reaſons. Firſt the circumſtance of the time moueth me to it.1. Tim. 4.1. For he ſaith that theſe men ſhal be in the latter time. Nowe it were abſurde to thinke, that he that ſpeaketh heere by the ſpirite of propheſie of this falſe doctrine, ſhould account for the latter times the times of thoſe heretickes, the world induring ſo long after as now it hath done. And Ebion that was the firſt, as I remember, that deuiſed that hereſie, liued in the daies of the apoſtle, and did ſow his ſeede of that heretical doctrine, verie ſoone after the apoſtles death. Yea and Tatian alſo taught the ſame hereſie, about ſome ſeuentie yeares after Saint Paul. If therefore had ſaint Paul ment of that hereſie eſpecially, he woulde neuer hauehave pointed ſo farre, as to hauehave tolde vsus of the latter daies, but rather woulde hauehave ſaid, that it were at hande. The apoſtle therefore had reſpect chieflie to more dangerous heretickes than they were, that could carry the matter more cunninglie than wholy to condemne the creature. His wordes alſo are verie plaine if wee marke them well. For he doth not ſaie that they ſhal condemne or diſpraiſe meates, which God hath made, which was the hereſie of thoſe olde heretickes: But, they ſhall commaunde others to abſtaine from them, to refuſe them, not to receiue them: and this is flat the hereſie of the papiſts. And the apoſtle confuting this hereſie, doeth not commend the goodneſſe or pureneſſe of the creature, as it had beene needefull for him to hauehave done, if hee had chieflie ment his wordes againſt them: but hee ſheweth the lawful vſe of the creature, that it is to bee receiued, and it is not to be refuſed. Which eſpecially armeth vsus againſt the Romiſh infection, for to ſpeake as Saint Ambroſe doeth vppon theſe wordes,Ambroſe vponupon theſe words. When ſuch doctrines are hearde, we maie knowe the diuel hath deuiſed them.
Thirdly, the apoſtle ſeemeth to hauehave regard vntounto ſuch as ſhoulde teach the doctrine vntounto that ende, that ſome in his daies did among the Coloſsians, to put ſome religion in theſe outward and bodily exerciſes, exhorting them thus: Touch not, taſt not, handle not, which all periſh with the vſing, Coloſſ. 2.21.22and are after the commaundements and doctrines of men. And thefore the apoſtle ſaith by and by after,1. Tim. 4.8. that Bodily exerciſe profiteth little. Amongſt which bodily exerciſes ſaint Ambroſe counteth faſting. And thus in deed doe the papiſts vſe their faſts, thinking that a little pinching of their body, ſhould ſatiſfie for their ſinnes. Againſt which fooliſh perſuaſion it is a ſufficient confutation to ſaie with the apoſtle,Coloſſ. 2.16. Let no man iudge you in meates and drinke. Let no man thinke you worſe, for eating, or better for not eating.Rom. 14.17. 1. The. 5.22. For the kingdome of God is not meate and drinke, but righteouſnes, and peace, and ioie in the holy ghoſt. Now I cannot but maruel, ſeeing the apoſtle willeth vsus to abſtaine from all appearance of euil, what is the reaſon that our aduerſaries wil come ſo neere thoſe heretical opinions, which are ſo condemned by the godly of al ages,Iohn. 4.24. and doe not rather ſeeke to worſhip in ſpirite and truth as our ſauiour Chriſt telleth vsus we muſt doe, than to put any holineſſe in theſe external obſeruances, which wee ſee ſo many heretickes hauehave delighted in. I would therefore exhort our aduerſaries to be more wiſe in that point: for they get them an euil name, by hauing ſo great a ſmacke of ſuch corrupt opinions, and hauehave had lucke in the choice of their obſeruances, wherein they notwithſtanding repoſe a great piece of holines. For thoſe two things wherein they ſuppoſe they commend themſelues very much vntounto the world, which is forbidding of marriage to ſome ſort of men, and meates at ſome times to al, and at al times to ſome men, doe moſt euidently bewray their ſuperſtitious religion. Wherein they are not only noted before of the apoſtle, and pointed at to be had teachers, but alſo almoſt al thoſe heretickes that condemned fleſh as vnholy, were alſo enemies to marriage, as in part at the leaſt the papiſts are. And thus whileſt they will ſeeme more holy then others, in not vſing holily and with thankes giuing; Gods good ordinance and creatures: they come ſo neare thoſe prophane and wicked heretikes that hauehave gone before them, that al good men take them to be a branch out of that roote, and water of the ſame ſpring.Bellar. de bonis operibus in part. li. 2. cap. 5. But what arguments hauehave they to iuſtifie this their doctrine? Maſter Bellarmine can affoorde vsus but one, that maketh any ſhewe of proofe, that fleſh is more vnlawfull to be eaten than other meates, and that but a ſimple one.Dan. 10.3. It is out of Daniel where he ſaieth, I hauehave not eaten any pleaſant bread, neither came fleſh nor wine in my mouth. Maſter Bellarmines arguments are like to fruit that ſheweth faire at the firſt, but is rotten at the heart. For, what can hee prooue out of this? Daniel abſtained from fleſh, therefore no man that will chaſtice his body muſt eate fleſh. Firſt, that that Daniel did, is no lawe to vsus, becauſe it is not commanded vntounto vsus. Secondly, he did it but for a time, namely, for three weekes: what is this to prooue that it muſt be a continuall lawe for faſting? He did it voluntarily: what warrant can that be to force other men to it? But to come to the very point. I would aſke of our aduerſaries, whether they thinke that Daniel commendeth vntounto vsus his faſt, in that he abſtained from fleſh onelyonly, or that hee abſtained from all dainty fare? If becauſe he abſtained from al daintie fare (as ſaint Hierome in plaine wordes doth expound it, then it maketh nothing for the forbidding of fleſh onelyonly.Iero. in Dan. cap. 1. But that is it that the Papiſts ſo ſtiffely maintaine, and ſo ſuperſtitiouſly hold, that they ſuppoſe themſelues more to breake their faſt, in eating but one bit of fleſh, be it neuer ſo meane, or of little nouriſhing, or neuer ſo little whitmeate, than if they ſhould eate a ſufficient meale of daintie and nouriſhing fiſh. Now if one ſhould aſke them whether one bit or leſſe of fleſh doeth more pamper our bodie, than a good quanti… ie of daintie fiſh, our aduerſaries muſt needes confeſſe, that a ſufficient meale of the one, nouriſheth more than the ſmall quantitie of the other. And yet a crumme of fleſh doeth breake their faſt, and a meale of fiſh doth not. So that they make the vnlawfulneſſe to be in the meate it ſelfe: which, howe neere it commeth to the former hereſies, let the world iudge. If they doe anſwere, that the commandement of the church doth make it vnlawfull: I reply, that the church hath not power to take away our chriſtian liberty, neither muſt in things indifferent ſet downe a conſtant and continuall order, for al times and places. And alſo the reaſon that maſter Bellarmine giueth, why the church forbade fleſh, is, for taming of the fleſh, which in this caſe ſet downe is more pampered by the fiſh.De operibus bonis in part. lib. 2. cap. 4. And therefore the very reſpect that their church had in giuing this commandement, maketh not ſimply gainſt the vſe, but againſt the abuſe of it. So that ſtill the ſtrait forbidding of the vſe of fleſh, with ſuch ſcourings, waſhings, and cleanſings of any thing that hath come neare fleſh as they vſe to hauehave, ſeemeth to come from no other but thoſe ancient heretikes. But they will not be compared to them: Yet they muſt not take ſcorne to be yoked with the Manichees, whoſe faſtings ſaint Auguſtine deſcribeth, as like the Popiſh faſting as one egge can be like an other, not in their diet onelyonly, but in their opinion of it alſo. For hee there ſheweth how the Manichees vſing in their faſts, daintie fare, and much ſpice, and coſtly drinkes, woulde yet preferre their faſts before an other that had not touched a peece of reſty bacon with his lippes, whoſe follie hee much inueyeth againſt. And who knoweth not,De moribus Manichaeorum li. 2. c. 13 that the faſts of many (euen of them whom they call religious men) amongeſt the Papiſtes are more nouriſhing vntounto the body, than the beſt feaſt that many a poore man getteth throughout the whole yeare. Yea, one draught of their ſpiced cuppes, is much better than his Chriſtmaſſe dinner? And yet theſe men, whoſe meaneſt meale ſhoulde bee a poore mans feaſt, are ſaide to faſt. And the other, whoſe greateſt fare is with ſcarcitie, doth not faſt. Let our faſt then bee an abſtinence from anie thing that may pamper the fleſh, yet not ſuperſtitious, not ioyned with opinion of merite, not thinking any meate vnlawful, but in Chriſtian ſorrow for ſinnes to humble our ſelues.