The epicures fast: or: A short discourse, discouering the licenciousnesse of the Romane Church in her religious fasts. By Henrie Mason, parson of St. Andrews Vndershaft, London

THE EPICVRES FAST .

OVr Sauiour , in his Sermon on the Mount , among other lessons tending to Religion and an holy life , doth instruct his Hearers in the right vse of Fasting . (a) (a) Mat. 6.16 , 17 , 18. When ye fast , saith hee , bee not as the Hypocrites , of a sad countenance : for they disfigure their faces , that they may appeare vnto men to fast : Verily I say vnto you , they haue their reward . But thou , when thou fastest , anoynt thy head , and wash thy face , &c. In which words our Lord doth two things . 1. He giueth a Caueat , to beware of an abuse in fasting , such as the Scribes and Pharises did defile this holy worke with ; Be not as the Hypocrites , of a sad countenance , &c. And secondly , he giueth vs counsell to take the right way in fasting ; But thou , — anoynt thy head , &c. According to which example of my Lord and Master , I did heeretofore endeuour to giue some rules for the right vse of fasting ; and now I am led by the same example , to giue warning of some abuses that may defile it . For , the Scribes and Pharises of our time , I meane the Doctors of the Church of Rome , haue by their doctrine much more corrupted this holy exercise , then the Scribes and Pharises in our Sauiours time did corrupt it by their practice . And for the detection of these abuses , I haue thought it requisite to consider of these two points in the Popish doctrine of fasting .

1. How the Church of Rome doth describe a Fast . 2. What Indulgence or liberty they giue and take , contrary to the custome of Scriptures , practice of the ancient Church , and their owne rules of Fasting .

CHAP. I. The Description of a Fast , giuen by Popish Doctors .

THe first point considerable , is , How the Church of Rome doth describe a Fast ; or wherein the nature of a Fast , according to their doctrine , doth consist . The answere whereto is to bee fetched from their owne words and writings . And from thence for this purpose I note these 2. things .

1. They distinguish the seuerall sorts of fasting , that it may be knowne what kind of Fast it is , whereof they speake . So Bellarmine doth ; (a) (a) Accipitur vox [ ieiunium ] quatuor modis , &c. Bellar. de bon. oper. in partie . l. 2. cap. 1. §. Igitur nomen . This word [ Iejunium ] or a Fast , saith he , is taken foure waies , out of which doe arise , as it were , foure sorts of Fasts ; 1. a spirituall Fast , 2. a morall Fast , 3. a naturall Fast , and 4. an Ecclesiasticall Fast . The spirituall Fast is an abstinence from sinne : The morall is temperance and sobriety in dyet : The naturall is an abstinence from all meat and drinke : And the Ecclesiasticall is such an abstinence as the Church doth prescribe . And of this last kinde of Fast only , is all the question in this place . Thus , or to this effect , speaketh Bellarmine . And to the same purpose , but more distinctly , speaketh Gregorie de Valentia , another Iesuite : (a) (a) Greg. de Valentia in secundam secundae , Disput. 9. q. 2. punct. 1. in initio . pa. 1751. A. The Schoole-Doctors ( saith he ) doe vse to distinguish of foure kindes of Fasts . The first is called jeiunium generale , a generall Fast , which is an abstinence from all vnlawfull pleasures , or sinfull delights . The second is called jeiunium naturae seu naturale ; a naturall Fast , which consisteth in an vtter abstinence from meat & drinke , in the sence that he is said to be fasting , who hath taken no meate or drinke at all , that day . The third kinde may be called jeiunium morale , a morall Fast , which consisteth in a right and moderate vse of meate and drinke , according to the rules of sobrietie or temperance . The fourth kinde is jeiunium aliud quoddam peculiare , a certaine peculiar kinde of fasting , which is not to be vsed of all men , nor at all times ; and it consisteth both in a longer forbearing of meate and drinke , then the common rule of temperance doth require ; and also in a more sparing and strict or rigid vse of meate and drinke , then is necessarie by the common rules of sobriety . And this kinde of abstinence is most properly called a Fast : and is that ( saith he ) which is commended in Scriptures , and acknowledged by Caluin and Kemnitius . And when it is kept by the rule and prescript of the Church , it is called by the Schoole-Doctors , jeiunium Ecclesiasticum seu sacrum , the Churches Fast , or an holy Fast . And this is it which all sides doe meane , when they intreate or dispute of a Christian Fast . And to like purpose speake others of them ; whom I shall not need to alledge : because by this that hath beene said out of these two learned Iesuites , it is euident , what they meane by the name of a Fast , namely this Fast of the Church , or this peculiar and straite kinde of abstinence and fasting , as it is prescribed and practised by the Church .

2. Secondly , hauing distinguished the kindes of fasting , and thence singled out that which fitted their purpose , in the next place they doe describe or declare the nature of this Ecclesiasticall Fast , and tell vs what are the essentiall or necessary properties of it . And for this purpose , Bellarmine defineth this Fast to be (a) (a) Bellarm. de bonis oper. in partic . l. 2. c. 1. §. Ieiunium Ecclesiast. Abstinentia cibi , secundùm Ecclesiae regulam assumpta ; an abstinence from meate , vndertaken according to the rule of the Church , or that rule , which the Church doth prescribe to be obserued in a Fast . And the things required by the Churches rule , he (b) (b) Ibid. §. vlt. telleth vs , are three : 1. Vt qui jeiunat , semel tantùm in die cibum sumat ; That he who fasteth , doe take meate but once onely in the day . 2. Vt vna illa refectio sit coena , non prandium ; that that one meale or refection be a supper , not a dinner . 3. Vt habeatur ciborum delectus ; that there bee obserued a choise of meates , especially that men forbeare flesh , when they fast according to the Orders of the Church . Thus Bellarmine . And Valentia hee noteth (a) (a) Lo. citat . pag. 1753. C. 3. things as essentiall to this Fast : 1. Quòd per illud diutiùs quàm exigit communis regula temperantiae , abstinetur à cibo ; that men doe then forbeare meate longer then the common rule of temperance doth require . 2. Quòd in ipso vsu cibi , abstinetur à quibusdam escis , &c. that when men doe eate , they abstaine from some certaine meates , flesh , eggs , and milke-meates . 3. Quòd hujusmodi abstinentia , tum quoad diuturnitatem , tum etiam quoad ciborum qualitatem , ordinatur ad finem ipsum temperantiae , qui est edomatio carnis , & refraenatio concupiscentiae ; that this abstinence , both for the continuance of it , and for the quality of the meate at the end of it , bee referred and ordained for the taming of the flesh , and the bridling of lust , that it doe not too violently withstand reason . These things Valentia requireth , & thence frameth an essentiall definition of a Fast , consisting on these three things , as the essentiall parts or properties of it . And Pisanus , another Iesuite , agreeing with his fellowes for the substance , describeth this kinde of Fast thus ; (b) (b) Est igitur ieiunium abstinentia quaedam arctior , qua home ab omnibus cibis , aut saltem à quibusdam lautioribus se abstinet , qua et semel duntaxat in die , nempe post consuetam prandtorū horam corpus reficit Pisan . de Abstinent . ca. 1. pa. 98. It is a straiter kinde of abstinence , [ to wit , then the rules of temperance doe require ] by which a man doth forbeare all meates , or at least some of the finer or more dainty meates ; in which abstinence also he doth feede or refresh his body but once onely in the day , namely , after the accustomed houre of dinner . Thus hee ; and so doe others moe ; who though they may vary in their manner of speech , or in some circumstanciall point , yet doe for the most part speake in the like manner , of the nature of this Fast , as these three Iesuites doe .

In which sayings and Descriptions of theirs , I desire the Reader to take notice of two things by the way , which being well remembred , may serue for further vse hereafter .

1. That these Descriptions are in part so fitted to their owne Fasts , as that they disagree with the Fasts both mentioned in Scriptures , and practised in the Primitiue Church : as when they define a Fast to be an abstinence from meat onely : for so it is vsed in the Church of Rome : but it was not so in the ancient Church of God . For the practice of Gods people in the Scriptures , and of the ancient Fathers in the Primitiue Church , was as well to forbeare drinke as meate , during the time of their abstinence : as heereafter may appeare more fully .

2. That these Descriptions of a Fast , are in other things so fitted to the practice of Antiquitie , that they doe condemne the Fasts of the Romane Church : as for example , When they say , that in an holy Fast , men must haue but one refection , and that must be a supper , not a dinner ; & that both their abstinence , and their choise of meates when they eate , must be such , as may tame the flesh , and bridle the lusts of it . For all these things are most true in true and sincere Fasts , such as the Scriptures doe commend , and the ancient Church did practise ; but in Popish Fasts they finde no place at all : as shall be manifest ( God willing ) in the due place .

And the reason of this medley or mixture of ancient and latter customes in their definition of a Fast , I take to be this ; because our new Roman Doctors doe so describe fasting , as their elder Schoole-Doctors , Thomas and Hales , had done before them : and these men did so describe a Fast , as the Romane Church did then practice and prescribe it . And their custome then was , to drinke at all times , but not to eate saue once in the day , and not sooner then three of the clocke in the afternoone . For as for the noone-tide dinner , and the euening Collation , things now allowable in a Popish Fast , they are abuses of later times , since Hales and Thomas were departed this life . And this shall suffice to be said of the first point , namely how the Romane Church doth define a religious Fast .

THe next point to be considered is , What Indulgence or liberty they take and grant , contrary to the practice of Scriptures , customes of the ancient Church , and these rules of their own . And this may be considered or obserued in fiue particulars : 1. In their choise of meates . 2. In the number of their Refections . 3. In the time of their eating , or breaking vp of their Fast . 4. In the quantitie of their meate and drinke . And 5. in their dispensations with the Rules or Lawes of Fasting .

CHAP. II. Choise of meates in a Popish Fast .

OF the fiue particulars , the first is , their choise of meates . Concerning which , I note these things for the present purpose .

I. They doe not require in any Fast of theirs , a totall abstinence from all meate and drinke . For first they define (a) (a) Ieiunium est abstmentia quae dam ar●●ior , quae homo ab omnibus cibis , aut saltem à quibusdam lautioribus se abstinet , &c. Pisan . de Abstinent . cap. 1. pag. 98. a Fast to be an abstinence from all meates , or at least from the more delicate or dainty meates . In which speech I note two things . 1. That they allow a totall abstinence in Fasts : and therefore the Fasts in the reformed Churches are in this respect warrantable , euen our enemies being Iudges . 2. That in their Fasts it is held sufficient abstinence , if a man forbeare some meates , though he feede on others . Secondly , they allow men any sort of drinke in the time of their fasting . For , (b) (b) De cibi tantum , non de poeûs abstinentia datum est praecepeum ecclesiasticum . Reginal . prax . fori Poenitent . l. 4. num. 173. pag. 155. the precept of the Church for fasting , was made and meant of abstinence from meate onely , and not from drinke ; saith Reginaldus . And Azorius , (c) (c) Ecclesiae ieiuniun est , quo non à potione , sed à cibo abstinemus . Azor. Instit. part. 1. l. 7. c. 8. pa. 555. 1. Ioseph . Angles Flor. in 4. Sententiarum , part. 1. de Iejunio , q. 9. Difficult . 2. pag. 433. Alijque passim . The Fast of the Church ( saith he ) is that , in which wee doe abstaine , not from drinke , but from meate . And by this it appeareth , that they do not require a totall abstinence in their Fasts , either from all meates , or from any drinke .

II. They doe allow of wine , hot waters , and any other strong drinkes on their fasting day . So Azorius saith , (a) (a) Consentiens est opinio , potion● vini , fiue manè ante prandium , siue post prandi●● vesperè ieiunium non soluere . Azo . Instit. part. 1. l. 7. c. 10. q. 7. pag. 562. It is an vniforme opinion of Diuines and Canonists , that the drinking of Wine , whether it be in the morning before dinner , or after dinner in the euening , doth not breake a mans fast . And so say others also : but it will be needlesse to alledge them , seeing the Iesuite saith , that it is an opinion , in which they generally agree .

III. They allow Electuaries and spices , and whatsoeuer else doth principally serue to helpe infirmitie , or to further digestion . So Lessius saith , (b) (b) Insertur secundò non probiberi vsum Electuariorum & conditerum , &c. Less . de Iust. & Iure , l. 4. c. 2. nu. 10. pag. 719. that the vse of Electuaries and condited things is not forbidden in the time of a Fast . And Reginaldus , hauing said that a man breaketh not his Fast by drinking , addeth , (c) (c) Nec etiam frangitur sumpts one Electuariorum , nisi sumantur in fraudem ieiunij . Reginald . l. 4. nu. 173. pa. 155. v. Bellar. de Ieiun . cap. 1. pag. 168 , 169. Neither is the Fast broken by taking of Electuaries . And because no man should be ignorant how farre they stretch the vse of this word , he saith , they meane by it , (d) (d) N̂ec itêm Electuariae . Quo nomine Palud . ipse quid intelligat , exprimit his verbis ; Dico antem omnia buiusmodi , quae consiseuerunt , sicut species , sumi post prandium ad inuandam digestionem , &c. Reginald . l. 4. num. 152. pag. 151. all manner of things which are vsed , as spices are , to bee eaten after meales , to helpe digestion . And to like purpose Iosephus Angles , (e) (e) Ea , quae per modum medicinae tradisolent , quanquam saepe accipiantur , Ecclesiae ieiunium minime soluunt . Haec conclusio intelligitur non solum de syrupis & pharmacis , verum etiam de quibuscunque alijs condimēti● & Electuarijs , quae verè per modum medicinae assumuntur , &c. Ioseph . Angles in 4. Sencent . part. 1. q. 9. art. 2. Difficult . 3. pag. 434. Those things ( saith he ) which are giuen by way of medicine , though they bee often taken on a fasting day , doe not breake the Fast of the Church . He addeth , that this Conclusion is not only meant of syrups and physicall druggs , but also of all other preserued things and electuaries , which are truly taken by way of medicine . Besides , in their Fasts , they say , that abstinence from meate onely is required , not from drinke nor medicine . And what they meane by these words , they explaine in this manner : (a) (a) Id quod principaliter institutum est ad nutritionem , dicitur cibus : — id verò quod principaliter facit ad bonam nutrimenti dispositionem● & ciborum digeflionem , vocatur potus : & id quod principaliter est contra morbos , — vocatur medicina . Reginald . l. 4. nu. 125. p. 147. That which is principally ordained for nourishment , that is called Meate ; that which is principally for the good disposition of the foode , and the digestion of meates , that is called Drinke ; and that which is principally against diseases and infirmities , that is called Medicine . And so in the conclusion , Spicerie , Confections , Electuaries , Preserues , and such like Iuncates , commonly vsed at the end of meales , these they approue as lawfull and warantable enough , without any danger of breaking their Fast , though they bee vsed many times in one day , and without any iust cause of infirmity in the partie that taketh them : for by their doctrine , if the things so taken be ordinarily meant for drinke or medicine , they may lawfully bee vsed by any man , whether for this or for other ends .

IIII. Though (b) (b) Secunda propositio est , in Quadragesimali ieiunio prohibitum esse non tantùm carnium vsum , sed etiam eorum quae ex carne originem habent ; vt lactis , butyri , casei , ouorum : in alijs autem ieiunijs , prohibitum tantùm esse carnium vsum . Reginald . l. 4. nu. 144 pag. 150. in Lent time , they forbid the vse of eggs , cheese , butter , &c. yet in other Fasts , the vse of flesh onely is forbidden by their Lawes . So Reginaldus saith , and he giueth this reason for it ; because non datur in lure textus , there is no Text in the Law , to forbid other meates in their ordinarie Fasts . And to like purpose others of them speake also ; vnlesse ( as some adde ) the custome of some place doe perhaps require more then the Canon of the Church doth . And so , when all is laid together , it is cleare , that the Church of Rome in her ordinary Fasts , doth forbid no other meate but flesh onely ; and in her strictest Fasts , alloweth the best wines , and the finest juncates , and the hottest spices , and whatsoeuer else is of the like nature . And this is it which they teach for their choise of meates .

But heerein they swarue not a little , both from the practice of Antiquitie , and the right vses of a religious Fast . And first , that they swarue from the practise of Antiquitie , recorded as well in the Scriptures , as in the writings of the ancient Fathers , may appeare by these two considerations . 1. That the Ancients , during the time of their abstinence , did forbeare all as well drinke as meate , not allowing themselues for that time any kinde of sustenance . To this purpose it is that Moses his Fast in the Mount is thus described ; He was there with the Lord fortie dayes and forty nights , hee did neither eate bread , nor drinke water . Exod. 34.28 . and Deut. 9.9 , 18. And so , when Dauid fasted for Abner , So doe God to me , ( saith he ) and more also , if I taste bread or ought else till the Sunne be downe . 2. Sam. 3.35 . And when Esther appointed the Iewes to fast , Fast ye for me ( said she ) and neither eate nor drinke three daies , night nor day . Esther 4.16 . And the King of Niniueh proclaiming a publike Fast through the Citie , Let neither man nor beast , ( said he ) heard nor flocke taste any thing : let them not feede , nor drinke water . Ion. 3.7 . Nor can there be found any example in the Scriptures , in which any drinke was vsed or allowed during their fasting day , till euentide , when their Fast broke vp . For as for that place of Daniel , where he saith of himselfe , I was mourning three full weekes : I ate no pleasant bread , neither came flesh nor wine in my mouth , &c. Dan. 10.2 , 3. which the Doctors of Rome doe so frequently vrge for their choise of meates , it maketh nothing for the purpose . For Daniel did not fast with those meats , but rather broke his Fast with them : I meane , that Daniels Fast was a totall abstinence from all meat and drinke for the whole day ; and the course fare there spoken of , was the diet that hee vsed at night , when his dayes Fast was ended : as I haue proued * * Treatise of Fasting , cap. 1. else-where . And as this was the practice of holy men in Scriptures , so the like was the practice of religious men mentioned in ancient Writers . Eusebius relating the History of certaine religious men about Alexandria in Egypt , telleth out of Philo , (a) (a) Cibum aut potionem ante solis occasum nemo illorum capit . Euseb. Hist. l. 2. c. 16. that none of them did take any either meate or drinke before the Sunne setting . And Cassian prescribing rules of abstinence for the religious men of his time , (b) (b) Hanc inprimis cautionem sibimet indicat , vt non potûs quicquam , non osûs vlla oblectatione deuictus , ante flationem legitimam , communemque refectionis horam , extra mensam percipere sibimet prorsus indulgeat . Cassian . Institut. l. 5. cap. 20. p. 216. Let euery one ( saith hee ) impose vpon himselfe this caution , that he doe not any way permit himselfe to taste any drinke or meate , before the set time of fasting be accomplished , and the vsuall houre of feeding be come . By all which it may appeare , that the ancient custome of Gods seruants in their Fasts was , to forbeare all , as well drinke as meate , during the time of their abstinence . Secondly , It is to be considered , that the Ancients , when they did refresh themselues on their fasting daies , which was in the euening , they vsed not wines , nor spices , nor juncates , but course and vnpleasant fare , such as might at once both refresh nature and afflict it . So Daniel speaking of his diet , while the daies of his fasting continued , saith of himselfe , (c) (c) Dan. 10.3 . I ate no pleasant bread , neither came flesh nor wine in my mouth . Where we may note , that Daniel vpon his fasting dayes abstained as well from strong drinke and fine bread , as he did from flesh . And therefore , as before I shewed that this place doth make nothing for Popish choise of meates ; so heereby it appeareth , that it doth vtterly ouerthrow it . And so in the ancient Church of Christ , St. Hierom teaching Nepotianus the true properties of an holy Fast , (a) (a) Sint tibi pura , casta , simplicia , moderata , & non superstitiosa iciunia . Quid prodest oleo non vesci , & molestias quasdam difficultatesque ciborum quaerere , caricas , piper , nuces , palmarum fructus , similam , mel , piflacia ? Tota hortorum cultura vexatur vt cibario non vescamur pane : et dum delicias sectamur , à regno Coelorum retrabimur . Hieron . ep. 2. ad Nepotian . pa. 18. A. Let thy Fasts ( saith he ) be pure , chaste , sincere , moderate , and not superstitious . For what auaileth it ( saith he ) to forbeare oyle , and to seeke after farre fetched and deare bought niceties , as drie Figgs , Pepper , Nuts , Dates , Simnels , Honey , Pistace nuts ? Wel-dressed Gardens are tumbled ouer , that wee may not feede on browne bread : and while we follow after delicates , we are drawne backe from the Kingdome of Heauen . And if this holy Father do not allow of these so meane delicates in comparison , how would hee thunder against sweet wines , and sweet meates , marchpanes , preserued stuffe , and condited juncates , all of them very warrantable on a Romane fasting day ? And this custome of the ancient Church , is so cleare and well knowne to all that knowe any thing in Antiquitie , that the Writers of the Church of Rome doe confesse it to be true . The Author of the Booke called Antiquitates Liturgicae , saith , (b) (b) Antiq. Liturg. to . ● feriâ quarta quatuor temporum . cap. 1. pag. 101. [ Fuit olim par ratio vini , quae carnis ; ] There was anciently the same reaso of wine , that was of flesh . And not long after he addeth , that the meates forbidden by the Canons in time of fasting , were delicate meates , either by nature , or made such by Arte. (c) (c) Postremum à quo abstinere inbent canones , sunt cibi delicati , siue naturâ , siue arte conditi . Ibid. pag. 105. Lindan saith , that (a) (a) Jeiunia nostra , quae — dum olei stammas , vini aestum , omnisque aromatum generis ignes Helluoni infarciunt stomacho , veteribus Christianis omnino fuisse non modò incognita , sed & intolerabilia , atque adeò abominanda , pijs omnibus vetera cogitantibus arbitramur notius , quàm vt de ea re vlla sint verba profundenda . Lind. Panopl . l. 3. c. 11. pag. 89. Wines , and Spices , and Confections , now familiar in their Fasts , would haue seemed intalerable to the ancient Church . Beyerlynck saith , that (b) (b) Abstinebant illi piscibus , omnique potu , qui inebriare potest : nunc in solis carnibus ciborum delectus fere consistit . Beyerlinck . prompt . in festo Cinerum , tex. 3. pag. 64. they ( the Ancients ) did abstaine from fish , and all drinke that might ouerturne the braine ; but that now among them , their choise of meates consisteth almost in flesh only . Reginaldus saith , (c) (c) Licet vinum olim fuerit de numero rerum quae in die ieiunij sumi prohibentur , nunc tamen non esse . Reginald . l. 4. num. 151. pag. 151. Though wine anciently was in the number of those things which are forbidden on fasting dayes , yet it is not now so . Matthaeus Galenus saith , (d) (d) Vinum vix puerperis concedebatur : sanos autem & valentes illudgustare in Quadragesima & quartis , sextisque feriis , nefas fuisse testantur Epiphan. Timotheus & Balsamon . Mat. Galenus Catech. 93. pag. 291. Wine was scarce permitted to women in childe-bed : but that men in health should taste it in Lent , or on Wednesdaies and Frydaies , was held as an hainous thing . And Pisanus , (e) (e) Veteres Canones non solum vinum , sed etiam siceram interdixere , & omne quod inebriare potest , & mulsam ac ceruisiam : olera tantum concedebant in esum , seclusis etiam ipsis piscibus . Pisan . de Abstinent . cap. 14. pag. 162. The ancient Canons ( saith he ) did not onely forbid wine , but strong drinke , and Meath , and Ale , and all that might ouercome the braine : they onely allowed hearbs for meate ; fishes being forbidden also . And Hofmeister citeth a saying out of Theophilus Alexandrinus , that (f) (f) Qui legum praecepta custodiunt , ignorant vinum in ieiunijs , carnium esum repudiant . Hof . Loc. com . cap. 17. fol. 176. pa. 2. they who keepe the rules of the Lawes , know not any wine in their Fasts . It is a cleare case then , that the Ancients did forbeare wine and strong drinke , and pleasant meates , when they refreshed themselues vpon their fasting daies . And consequently , the choise of meates , which the Church of Rome doth make , is most opposite to the practice of Gods people in elder and purer times .

Secondly , the choise that the Church of Rome doth make of her meates for a fasting day , doth ouerthrow the very vse of a religious Fast . For by their owne definitions and determinations , the vse of a right Fast is for afflicting of the body , and subduing of lust , and elevating of the minde to God-ward : but their choise of meates ouerthroweth these ends and vses . For , spices , and sweet-meates , and preserued stuffe , and confectionary ware , and strong wines , ( all which , and much more , are allowable with them in their religious Fasts : nay , they do ordinarily prouide the best wines , or where wines are not so vsuall , Braggot & Meath , & other choise drinkes , to keepe Lent Fast withall : ) these , I say , doe please nature , inflame the blood , fill the head , and prouoke lust ; so farre are they from helping to cleare the braine , elevate the minde , coole lust , and afflict the body . This truth , besides the euidence of it in reason , is acknowledged by the Aduersaries also . Iacobus de Graff is , (a) (a) Etsi vinum sit nutritiuum ; & ad concupiscentiam magis prouocet potus vini , quàm esus carnium , — tamen , &c. Iaco. de Graff . part. 1. lib. 2. c. 37. num. 24. pag. 215. Although ( saith he ) wine be nutritiue or of a nourishing nature , and the drinking of wine doth more prouoke men to lust then the eating of flesh doth ; yet , &c. Pisanus , (b) (b) A quibusdam terrae fructibus abstinebant olim Catholici , in Quadragesima , vt docuit Augustinus contra Faustum , nempo ab Aromatis , aut ijs quae venerem excitant . Pisan . de Abstinent . cap. 14. pag. 165. Catholikes ( saith hee ) in times past , did abstaine from some fruites of the earth in Lent time , as Augustine doth witnesse ; as namely from spices , and such things as stirre vp or prouoke lust . And so speake others : but I will content my selfe with one testimony more , and that is of Cornelius à Lapide , a late learned Iesuite . Hee writing on these words of Daniel , Neither came there flesh nor wine in my mouth ; noteth , that the (a) (a) Veteres Christiani vsi sunt Xerophagiâ .i. cibis aridis , vti teflantur Tertul. Cypr. Basil . & alij . Idque faciebant triplici de causa . Primò , ad poenitentiam . Sicut enim potus , quia liquidus & subtilis & penetrans intima , intimiùs singulas corporis partes afficit & recreat ; ita abflinere à potu et à liquidis , vescique aridis , maior est poenitentia , quàm vesci liquidis & abstinere aridis . Sis , sitis magis affligit hominem quàm fames : ac proinde faciliùs est esurienti abstinere à cibo , quàm sitienti abstinere à potu . Secundò , ad castitatem . Cibi enim aridi arefaciunt corpus , & humorem venereum consumunt . Tertiò , ad sapientiam , studium & orationem . Qui enim liquidis abstinet , caret vaporibus & fumis , qui caput , rationem & iudicium offuscont , obscurant & bebetant . Hinc vetus dictum , Anima suca est sapientissima . Corn. à Lapide in Daniel . 10.3 . Ancients did vse a dry kinde of foode , ( consisting of bread , salt , water , and raw rootes , and such like ) which they called Xerophagia , .i. a dry feeding . And they did it , ( as he saith ) for three causes . 1. Ad paenitentiam ; for an act of repentance , or ( to vse their own phrase ) for doing of penance . For , as drinke , because it is liquid , and of a subtill substance , and easily piercing into the inward parts , doth more affect and refresh all the parts of the body ; so abstinence from drinke , and liquid things , and eating of dry foode , is a greater penance , then if a man should eate moist things , and abstaine from dry . So , thirst doth more afflict or chasten a man , then hunger doth ; and therfore it is more easie for an hungry man to forbeare meat , then for a thirsty man to forbeare drinke . Secondly , They vsed this dry feeding ( saith he ) ad castitatem ; for preseruing of chastitie . For dry meates doe dry the body , and consume venereous moisture . Thirdly , Adsapientiam , studium & orationem ; for furthering of wisdome , meditation and prayer . For hee that refraineth moist meates , is free from vapours and fumes , which doe darken and dull reason and iudgement . And hence came the old saying , Anima sicca est sapientissima ; The dry soule is the most wise . And if this bee true , as both reason doth teach , and learned men of the Romane Church doe acknowledge ; we haue two conclusions from hence for our purpose .

1. Concl. Seeing Daniel and the ancient Christians , vpon good ground and reason , did forbeare wine and moist meates , and eate dry things , when they refreshed themselues vpon their fasting daies : therefore Papists , who permit all sorts of wine , and doe vse to chasten the body , by filling it with strong drinkes , are most vnlike to the holy men of elder times . And therefore it is an idle flourish , when they alledge Antiquity for the bolstering vp of their choise of meates : the custome of the Ancients being heerein no more like to the custome of the present Romane Church , then Chalke is to Cheese .

2. Concl. Seeing wine and drinkes , and moist things , and spicerie wares , doe more prouoke lust , and more dull the braine , and more refresh and content nature , than drie meates doe : therefore Papists make a mad choise of meates ; when on their fasting dayes , which should serue for abating of lust , and afflicting of the body , and eleuating of the minde in prayer and meditation , they allow all sorts of wine and strong drinkes ; and adde to their drinkes , sweet-meates , and conserues and confections , and spices , and what else may either please the taste , or content nature , so it bee not flesh . Let them cease then to boast of their mortifying of the flesh by prescribing of many fasts : for the Drunkard and the Glutton would , to choose , wish such a fasting day once or twise a weeke , for the satisfying of their appetite , as these men doe prescribe and practise for the macerating and crucifying of their flesh .

CHAP. III. The number of refections allowed in a Popish Fast .

THe second particular , wherein the libertie , or licenciousnesse rather , which the Romane Church doth take and vse in her Fasts , is , the number of refections allowable with them on a fasting day . And for this purpose , I finde , that they allow , first , a set meale , which is their Dinner . Secondly , a little meale , which they call , Coenulam , a little Supper ; and Refectiunculam , a small refection ; or Collationem vespertinam , a Collation in the euening . And thirdly , they allow Drinkings all day long , as many as ye will ; which we may call their continuall or all-day Beuers .

And for the first of these , that is , their Dinner , they acknowledge that to be a full meale ; & they say that it is the only refection which they allow vpon a fasting day . And therefore I shall not neede vpon this occasion , to say any more of it ; all that heerein I doe intend , being onely to shew how many refections they do allow . But for the other two , they do so mince the matter when they speake of them , as if these deserued not the name of any Refreshing or Refection . And therefore it will be requisite to insist vpon these a little longer : that we may see what they say , and what we may thinke of them .

1. To beginne then with the former , which is their euening Collation , or little Supper , as they call it ; we may , for discouering of their indulgence therein , consider three things . First , the qualitie of the meate then allowed . Secondly , The quantity of it . And thirdly , the reason and grounds , from whence this indulgence did arise . In all which , that no man may thinke them to be charged wrongfully , I will deliuer their opinion in their owne words .

And first , for the qualitie of the meate , or the kindes of things allowed by them , Azorius saith , (a) (a) Communi iam̄ vsu receptum est , vt parum panis etiam edatur , vel seorsim solum , vel vnà cum fructibus , herbis , vel alijs cibis leuioribus , cuiusmodi sunt ficus , vua passa , nuces , pira , poma , vel alia ex saccharo vel melle confecta , vel pisciculus paruulus . Azor. Instit. part. 1. l. 7. cap. 8. q 7. pa. 557. that the common custome is , ( and that both he and the rest do approue of ) for men to eate a little bread , either by it selfe alone , or together with fruites , hearbs , or other lighter meates , such as are figgs , raisins of the sunne , peares , apples , or other things made of sugar , or of honey , or a little small fish . Filliucius saith , (b) (b) Dico omnes conuenire , quòd licitè sumi possint ea , quae communiter in ientaculis & collatiunculis apponi solent : qualia sunt arborum fructus , herbae , & cibi leuiores ; vt ficus , amygdalae , vuae passae , nuces , pirae , poma , oliuae , bellaria . Filliuc . Moral Qq. Tract. 27. part. 2. c. 2. num. 29. pag. 280. that all doe agree , that those things which commonly are brought to table at breakfasts and banquets , may lawfully bee vsed ; such as are the fruites of trees , hearbes , and lighter meates , as figgs , almonds , raisins of the sunne , nuts , peares , apples , oliues , juncates , or banketing stuffe . And (c) (c) De pane , quamuis aliqui dubitarint ; securè tamen adhiberi potest ex consuetudīne . Ibid. as for bread , though some haue made question of it , yet it may be taken without feare , and without danger . Bonacina saith , (d) (d) Quamuis communiori vsu receptum sit , vt in secunda refectione ij sumantur cibi , quibus in die ieiunij vescimur ante vel past prandium , vt sunt vua , nuces , pon a , vel alia ex saccharo aut melle confecta ; licitè tamen etiam sumi potest iusculum , ●odò ron sit ex coctis cibis , qui tempore ieiunij interdicuntur . Posset etiam comedi pisciculus , aut exigua pars piscis maioris . Martin . Bonacina Sum. Moralis , to . 2. de Legib. Disput. vlt. q. 1. punct. 3. num. 3. pag. 320. Although it be receiued by the more common custome , that in the second refection , those meates may be taken , which on a fasting day we eate either before or after dinner ; such as are raisins , nuts , apples , or other things made of sugar or honey : Yet broth also may lawfully be taken , so it be not of such boyled meates , as are forbidden in the time of the Fast . A little fish also may be eaten , or a little portion of a greater fish . These and such like be the meates , which they allow men to feede on in the euening of their fasting day ; and by eating of these in stead of their vsuall supper , they macerate the body mightily , and pull downe the pride of the flesh , that it shall neuer dare to kicke against the spirit any more .

Secondly , for the quantite of meate in their euening Collation , they say , it may be such and so great , as the custome of the place is . Fernandes saith , that the custome of the Countrey is to bee obserued . For , (a) (a) Non est mortale talem consuetudinem seruare , licet quantitas sit aliquantulum grauis . Fernand. Exam. part . 2. §. 2. cap. 8. nu. 9. pa. 389. it is no mortall sinne to follow that , though the quantitie be somewhat great . Fumus saith , (b) (b) Facientes Collationem grossam secundum consuetudinem Rom. Curia vel tinelli , non frangunt ieiunium . Aur. Armill . v. Ieiun . nu. 12. pag. 541. that they which make a grosse or great Collation , according to the custome of the Court of Rome , doe not violate their Fast . Filliucius saith , (c) (c) Etiamsi paruitas cibi , qui sumitur , non excusaret , adhuc tamen inducta consuctudo liberat à culpa . — Non ergo adaequata ratio liciti vsus Resectiunculae est , quia sit exigua , sed quia consuetudo iam induxit . Filliuc . Moral . Qq. Tract. 27. part. 2. c. 2. nu. 26. pag. 279. that the proper or adequate reason for the lawfull vse of the euening Refection , is not because it is little , but because custome hath brought it in : and that though the small quantitie of meate should not excuse it , yet the receiued custome doth free it from fault . Tolet saith , that (d) (d) In Collatione verò est mensura : non debet enim esse tanta , vt potius sit Coena ; tunc enim solueretur ieiunium . Quanta tamen debeat esse , consideranda est consuetudo communis patriae , quae viget communiter apud homines bonos & timoratos . Non enim est peccatum mortale , talem consuetudinem seruare , licet quantitas sit aliquantulum grandis . Tolet Instruct . Sacer. l. 6. c. 2. nu. 6. pa. 738. a measure is to be kept : for it may not bee so great , as that it doe rather become a Supper , then a Collation ; for then it were a breaking of a mans fast . But to know how great it may be , respect is to be had to the common custome of the country , vsed by men of tender conscience . For it is no mortall sinne , to obserue that , though the quantitie bee somewhat great . Where we may obserue by the way , that in this Iesuites iudgement , men of tender consciences among them , may vse a great quantity of meat in their little Supper . But if ye desire further to know what quantity men of tender conscience in the Roman Church doe vse , Azorius telleth vs , (b) (b) De Collatione noctis Natiuitatis Domini respondes , — quòd consuetudo non solùm hominum parum de sua salute spirituali curantium Secularium ; — Sed omnium Clericorum , imò Religiosorum & Praelatorum , etiam Episcoporum & Archiepiscoporum bonorum invaluit , vt illa nocte opuientas Collationes fructuum et conseruarum — & rerum ex saccharo confectarum in suis mensis ministrentur : quorum mensis adfui , & testis sum , & sic dico posse fieri illa nocte cum talibus , non seruata mensura ieiunij . Llamas Summ. Ecllesiast . part. 3. c. 5. §. 25. pa. 392 , 393. that in the Popes Court ( and there I trow there be men of tender conscience : sure I am , their learned Doctors doe approue of the custome there ) that (a) (a) In Curia Romana & Pontificia solet Refectiuncula sumi panlo maior . Azor. Instit. part. 1. l. 7. c. 8. q. 8. pag. 557. in the Popes Court they vse to take a somewhat greater nights refection , then elsewhere is vsed . And therefore the common custome abroad cannot be excepted against , for being greater then men of tender consciences doe approue . Llamas a Spanish Fryer and Doctor saith , that on Christmas Eue it is the custome not onely of Lay-men carelesse of their saluation , but of all the Clergy , yea , of religious persons and Prelates , yea , and of good Bishops and Archbishops , to be serued at their tables with plentifull Collations of fruits , and conserues , and confections of Sugar : that himselfe hath beene at their tables , and is an eye winesse of it , and that it may at that time lawfully be done by such men , without obseruing a measure of Fasting . And for the common custome of other men , Beyerlinck speaking of themselues of the Roman Church , saith , (a) (a) Nos longo et pleno prandio vespertinam adijctmus Refectiunculam , quae saepenumero in coenam degeneret . Beyerlinck . Prompt . Moral . in festo Cinerum , text . 3. in fine , pag. 64. We to a long and full dinner doe adde an euening refection , which oftentimes doth degenerate into a Supper . And this he mentioneth as a motherly indulgence which the Church of Rome doth permit vnto her children . And Lindan saith , That such hath beene the licenciousnesse of people , that beside the drinking of Wine and eating of Fish , things not vsed among the Ancients , (b) (b) Immo & canulam , — postremò etiam iustam adderent Coenam , quae veteribus procul dubio iustum fuisset prandium . Lindan . Panopl . l. 3. c. 11. pag. 89. they added also Coenulam , a little Supper , and last of all , a full Supper , which the Ancients out of all question would haue esteemed a full dinner . Nor may any man except against this last testimony , because hee speaketh not of men of tender Consciences , but of the ordinary multitude , who as he saith , had taken an irreligious liberty against the strict Rules of their fore-fathers . For that limitation of Tolets , when he approueth only that custome which is allowed by tender consciences , is but a flourish , or a varnish to colour ouer their licencious dealing and doctrine with . For otherwise in deed and in truth , their Doctrine is , that in this case of Fasting , custome , whether it bee reasonable or vnreasonable , yet doth still make the practice lawfull , as I shall haue occasion to shew more fully when I come to the last particular . And by this it may appeare , what quantity of meat is allowable in their little Supper , as they call it .

In the third place now , wee are to consider of the reason or ground of this Supper on Fasting-dayes ; for it was not so from the beginning : and therefore it will be worth the labour to search how it came in . But we neede not to bestow any great paines : themselues doe tell vs , that (a) (a) Quanquam olim sumerentur [ Collationes ] tantum per modum medicinae ad captandum somnum ; iam tamen consuetudo obtinuit , vt etiam aliquid per modum nutritionis sumatur . Fernand. Exam. part. 2. c. 8. §. 2. nu. 9. pag. 389. in former time , when it first beganne , it was allowed only by way of medicine to procure sleepe , when men through abstinence and emptinesse could not take their naturall rest : but that now custome hath preuailed , that it may bee vsed for nourishment or to feede the body . And ( as another saith ) (b) (b) Verius mihi videntur sentire , qui eiusmodi Refectiunculam absolutè & simpliciter esselicitam arbrtrantur , tametsi indigentiae excusationem non habeat . Eam enim à peccato defendit & liberat non somni velnaturae necessitas , sed consuetudo recepta : & — fateor quidem illam primò coepisse causam somni capiendi , & idcirco etiam indigentiae ; more tamen & consuetudine est introductum , vt eâ absolutè et simpliciter vtamur . Azor. Inst part. 1. l. 7 c. 8. q. 4. p. 556. at the beginning it was brought in to make men sleepe , and so vpon a kinde of necessity : but now it is by custome warranted , that we may vse it without any such respect . And so , or to the same purpose speake (c) (c) Fillinc . Moral . Qq. Tract. 27. part 2. c. 2. nu. 25. pag. 279. Less de Iustit . & Iure , l. 4. c. 2. Dubit . 2. §. Item sumentes . pag. 719. Llamas Summ Eccles. part. 3. c. 5. §. 24. pag. 391 , 392. Ioseph . Angles in 4. de Iejun. q. 9. art. 2. diffic. 4. pag. 435. others also . So in conclusion wee see , that besides their set meale at noone-tide , they allow a little meale ( as they call it ) in the euening , consisting of bread , fruits , herbes , spices , confections , and a small fish , and that in such measure or quantity , be it small or great , as by the custome of the place is made vsuall ; and all this for refreshing and nourishing of the body . And thus much they say .

Now I say to the contrary , that this rule and custome of theirs doth both swarue from all practice of Antiquity , and doth crosse the rules and properties of an holy Fast , euen such as themselues doe require .

First , it is repugnant to Antiquity . (d) (d) Olim quum in diebus ieiuntorū ad nonam coenassent omnes , nulla vespertiná refectionculâ vtebantur : sed postquam edere seu coenare coeperunt ad sextam , qui iei●…um seruabant , introducla est refectiuncula vespertina . Azor instit . l. 7. c. 8. q 5. pag. 556. For anciently . ( saith a Iesuite ) when all men fasted till three of the clocke , they vsed not any euening Refection : but after that men on their fasting dayes beganne to eat their Supper at mid-day , ( which was but a few yeeres agoe , and more then a thousand yeeres after Christ ) then was the euening Refection brought vp . And as another Iesuite confesseth , (a) (a) Quia Canones teiunantibus cibum prohibent , potum no prohibent ; subingressa sunt , conniuentibus Hierarcbis , nostrae nocturnae refectiunculae veteribus prorsus ignotae , eo videlicet praetextu , ne potus noceat . Pisa . de Abstinent . ca. 14. pa. 167. Because the Canons of the Church doe forbid meat , but doe not forbid drinke : by the conniuence of the Prelates , our euening Refections vtterly vnknowne to the Ancients entred in , vpon pretence , for sooth , lest drinke alone should doe hurt to the stomake . And Beyerlinck more freely & plainly (b) (b) Illi vnicam vefectionem , eamque tenuem ieiunantibus indulgebant ; nos longe et pleno prandio vespertinam adijcimus Refectiunculam , quae saepenumero in Coenam degeneret . Beyerl . Prompt . Moral . in festo Cinerum , text . 3. pag. 63. 64. They , saith he , ( he meaneth the Ancients ) permitted one only Refection , and that a spare one too : but we to a long and full dinner doe adde a small Refection more , which oftentimes doth degenerate into a Supper . Thus themselues confesse ( as indeed they cannot with any face deny so cleare and euident a truth ) that their euening Collation is a nouell custome , vnheard of in the primitiue Church , or among good Christians in the purer times .

Secondly , this custome of theirs in taking an euening Collation after a full noone-tide Dinner , doth crosse and ouerthrow the nature and right vse of a religious Fast . For themselues describe a Fast to consist of one Refection onely ; and they adde by way of reason , that if more were granted , it would take away the end aimed at in an holy Fast , which is the afflicting of the body , (c) (c) Probatur ex vniuersali consuetudine , quae sic interpretatae est praeceptum ieiunij , vt non nisi femel in die comedendum sit . Siluester , Medina , Azorius , & alij . Et iure meritoque quia si pluries Refectio sumeretur , non castigaretur corpus ; passim enim bomines contenti sunt duplici refectione . Filliuc . Tract. 27. part. 2. c. 2. nu. 22. pag. 279. Quum homines communiter bis in die comedant , volens iciunare debet tantùm semel in die comedere . Atque ob id vnica comestio in die ieiunij ( à media nocte in mediam vsque nostem ) est necessaria ad essentiam ieiunij . Ideoque bis parum comedens non censetar ieiunâsse . Lorichius Thesaur . v. Ieiunium nu. 6. because men ordinarily are contented and satisfied with two Refections in a day ; and consequently , more then one , would be no affliction or chastisement to the body . And they say true : and the truth of it is verified in this case . For who cannot without feeling any want of meat , goe to bed with such a Collation in the euening , after he hath eaten a good dinner before ? By their owne rules then it followeth , that the allowing of such an euening Collation after a noone-tide dinner , is an abolishing of the right vse of an holy Fast .

And thus much for their euening Refection or Collation : I come now to consider their custome of drinking on their fasting dayes , which I call a continuall Bever . For they doe allow a man in their Fasts to drinke what drinke he will , and as often as he will . (a) (a) In Ecclesiastica Quadragesima vnica refectio tantum est concessa , & in potatione nulla est apposita limitatio . Io. Medina Cod. de Ieiunio . q. 2. in fine pag. 329. In drinking in Lent fasts there is no limitation or restraint , how often it may bee vsed , saith Medina . And Fernandes , hauing first propounded the question , (b) (b) Poterítne quis in die ieiunij saepius bibere , quamuis sciat se potu maximè ali ? Resp. Poterit . Fernand. Exam. p. 2. c. 8. nu. 17. pa. 392. Whether vpon a fasting day a man may drinke oftentimes , although hee doe know he shall be nourished very much by it : hee answereth readily and roundly , Poterit , hee may doe it . And so Filliucius , (c) (c) Dico potum aquae vel vini vel ceruisiae , siue ante siue post prandium ; siue sumatur ad sustentatienem , siue non , haud frangere ieiunium. I say . ( saith hee ) that drinking of water , or wine , or beere , whether it be before or after dinner ; whether it be taken for nourishmen or not , doth no way breake a mans fast . And agreeably hereunto the rest of their Doctors doe teach , as I shewed before out of AZorius .

Now lay these things together , that vpon a Fasting day a man may eat a full dinner , and after that in the euening take a little Supper , which by vertue of common custome doth grow to a true or iust meale many times ; and besides all this , (a) (a) Colligitur , quòd non prohib●tur bibere quantum quis voluerit ante & post comestionem . Sequitur praetereaeum non infringere te●un●ū , qu●sumit Collationem : nam am plius quàm sen el in die non comedit . Barthol . Medina Instruct . Confessariorum , l. 1. c. 14 §. 10. pag. 142. Nondicitur Refectio , sed Refectiuncula . Bonacina Moral . Theol. to . 2. disp. vlt. q. 1. punct. 3. pag. 320. may drinke sweete wines and strong drinkes , what he will , at all times of the day , and then tell me , what great penance is to be found in a Popish Fast ? They say , that drinking of the best wines , is no feeding ; and that eating a Collation in the euening , and spices and conserues at other times of the day , is no Refection . But Ionathan , when he tasted a little honey vpon the point of his speare , felt himself much refreshed by it ; as it is 1 Sam. 14.27 , 28 , 29. And we finde it in experience , that strong drinkes , spicerie and confections , doe so satisfie the desire of nature , that they take away a mans appetite from his meate ; and themselues confesse , that wines , and strong drinkes , and Electuaries , doe nourish the body , and breede blood and spirits . What gluttons then are they in their religious Fasts , that esteeme all this as no refection of the body ? And if it bee a (b) (b) Voco Refectionem , sumptionem cibi ad alendum corpus , Filliuc . Tract. 27. part. 2. cap. 2 nu. 22. pag. 279 & Sumere tenraculum si rotinum ad sustentationem naturae , est procul dubio iterum comedere . Caiet . Summula , v. Ieiunium . fol. 120. pag. 2. Refection , ( as they which vse it doe feele , and all that consider it , euen themselues not excepted , will confesse it ; ) then a Popish Fast is not contained in the definition of a true Fast , one essentiall part whereof is this , that there be taken one onely Refection for the space of a whole day .

CHAP. IIII. The Time of refection in a Popish Fast .

THus I haue done with the second particular , concerning their Indulgence , namely , the Number of their Refections : the third is , the time that they prescribe or allow for the breaking of their Fast . For in the ordinary Fasts of the Church , one refection in the day hath euer beene allowed , but that in times past , when Religion was not defaced with superstition and hypocrisie , was towards the end of the day ; that so nature might bee chastened , and yet not destroyed . But in the Fasts of the Church of Rome , this vsage of the Ancients is peruerted also . For clearing of which point , I will set down their owne sayings and conclusions .

1. They say in the generall , that that time for breaking of a mans Fast is lawfull , which custome doth approue . So Medina saith , (a) (a) Hic taman non est immor endum , nec opus est scrupulos inferre . Seruetur in hoc , sicut in alijs multis patria consuetudo , Ioh. Medina Cod. de ieiun . q. 6. pag. 338. Col. 2. that concerning this point we are not to make any stop , nor is it needfull to moue any scruples : but let the custome of the Country be obserued herein , as in many other things . Fernandes first propoundeth the question : (b) (b) Interr . Quae est hora competens sumendi cibum ? Resp. Ea , quae secundum consuetudinem loci seruari solet paulò plus minusue . Fernand. Exam. part. 2. c. 8. §. 2. nu. 4. pag. 388. What is a competent houre for receiuing of meate on a fasting day ? and then he shapeth the answer to it , That houre which is vsed to be kept according to the custome of the place ; or thereabouts not much vnder or ouer . And Cajetan , (a) (a) Hora quidem conueniens , ante quam non est comedendum , est meridies grossâ aestimatione . Sed vbi communiter non seruatur à ieiunantibus , potest quis comedere illâ horâ , quâ communiter ieiunantes ibi comedunt . Caie . Summul . v. Ieiun . fol. 120. pag. 1. The conuenient houre ( saith hee ) before which we must not eate , is mid-day : But where that is not commonly obserued , a man may eate at that houre , at which those that doe fast , doe commonly eate in that place . And to the same purpose speake others also .

Secondly , for more particular determination of the time , they say , that the custome among them is , to dine on their fasting daies about mid-day , or an houre or two sooner . Cajetan saith , that (b) (b) Nunc autem Religiosi , etiam multum ante meridiem aestiuo tempore & in Quadragesima videntur comedere . Caietan . Ibid. euen their religious men , in summer and in Lent doe eate their meale long before mid-day . And Azorius telleth vs , that their (c) (c) Seculares reiunium laxant ac soluant , hyeme quidem vnâ ante meridiem horâ ; aestate verò duabus fere horis anre meridiem : Monachi verò & caeteri religiosi , hyeme aut semi horâ ante meridiem , aut in meridie , aut etiam horâ ante meridiem ; aestate verò vnâ horâ integrâ , aut etiam vnâ & semi borâ ante meridiem . Azor. Instit part. 1. l. 7. c. 11. pag. 564. Col. 1.2 . Seculars doe breake off their Fast in winter , one houre before mid-day , and in summer almost two houres : and that Monckes and other religious persons doe it , in winter , about mid-day , or halfe an houre , or a whole houre before ; and in summer , a whole houre , or an houre & an halfe before mid-day . And to him agree (d) (d) Filliuc . Tract. 27. part. 2. c. 4. nu 73. pa. 284. Filliucius , and (e) (e) Reginald , Prax. l. 4. nu. 156. pag. 152. Reginaldus .

Thirdly , They thinke it not vnlawfull , to breake Fast longer before noonetide , if so it be vsed . Barthol . Medina saith , (f) (f) De hoc non est scrupulus habendus . Nam videtur mos esseinter Christianos introductus , quòd edere sufficit quasi borâ ante meridiem ; suntque nonnulli Doctores sentientes seruari ieiunium , si manè comeditur tribus aut quatuor anticipatis horis ante aneridicm , modò non comedatur niagis quàm semel . Barthol . Medina Instruct . Confes . l. 1. c. 14. §. 10. pag. 143. that wee are not to stand scrupulously vpon this point , because the custome is brought in among Christians , that it sufficeth to eate about an houre before noone : and that some Doctors think that a Fast is kept , if men eate in the morning , three or foure houres before mid-day , so they eate not oftener then once . And he and they speake according to their owne grounds and principles . For seeing custome is of such power with them , both in this and in other things , that it may dissanull and cancell the Churches orders in greater matters then this is , as (a) (a) Reginald . l. 4. nu. 156. pa. 152. Reginaldus saith it may ; then if custome haue preuailed to haue Dinner many houres before noone , it will be safe inough to vse it .

Fourthly , because the rules and Canons of the Church did require , that their after-noone seruice , which they call Officium Nonae , their noone or ninth-houre Seruice , which was at three of the Clocke after mid-day , should bee said in their Churches , before they did breake off their Fast ; they translated their after-noone Seruice to the fore-noone , that so they might eate their Supper about mid-day , or sooner . And though they altered the time , in this manner , from the ninth houre to the sixt , or sooner , that is , from three of the Clocke to twelue ; yet they kept the old name of their Seruice still , and called it Preces Nonae , the noone or ninth-houre Prayers . And from hence a learned man of their own Church obserueth , that (b) (b) Est hoc nostris moribus receptum in officio Ecclesiastico , vt diebus ieiuniorum Preces Nonae , & quas horâ nonâ dicere oportebat , ante prandium recitentur . Et vulgus Rusticorum apud Walones meridiem vocant Nonam , & Flandri tàm Rustici quàm Ciues meridiem suo idiomate vocant Nonam ; & ad pulsum duodecimae , quae est nobis hora meridiei , obtinuit vetus proborum Catholicorum consuetudo , vt detecto capite oretur Deus & cogitetur mors Christi , quae accidit hord nonâ Antiq. Liturg. to . 1. feriâ 4 quatuor Temporum cap. 1. pa. 100. in Flanders , and among the Wallons , mid-day or twelue of the Clocke hath beene vsed to bee called Noone . And so wee see it is called among vs heere in England . Nor did they rest contented with this ; but because the (a) (a) Tempore Quadragesima non manducant ieiunantes ante dictas vesperas : sed dicunt illas omnes Ecclesiae decimâ horâ , vt vndecimâ comedant . Hieron . Llamas Summ. Eccles. part. 3. c. 5. § 26. pa. 394. Erat illa consuetudo in Quadragesima , vt horá nonâ , hoc est , nostro more , horâ tertiâ post meridiem , inciperent fieri missae , & post missas Ōfficium Vespertinum , ac deinde solueretur ieiunium . Cui legi nostri mores fraudem faciunt . Ita enim dicimus missas vt vnà cum Vespertinali Officio , quod illis in Quadragesima continuò rectè subiungimus , finiantur hora sexta , quae respondet nostrae duedecimae seu meridiei , & tunc soluimus ietunium . Antiq. Liturg. to . 2. feriâ sextâ post Cineres . pag. 105. Canons required , that in Lent time they should fast till after the Vespers or Euening Seruice was ended , which was toward night ; they said their Vespers or Euening Seruice in the morning , that hauing dispatched them , they might goe to meat at 11. or 10. of the clocke . And so (b) (b) Quum ieiunium , quod antea non nisi ad nonam horam , siue ad tertiam nobis po eridianam soluebatur , ante meridiem interrumperetur , atque eam in rem non modò mysteria , sed & vesperae suum mentientes tempus anticiparentur ; factum est vt — horae ieiuniorum labore molestiores praeciderentur . Lindan . Panopl . lib. 3. cap. 11. pag. 89. their Euening Seruice ( as a learned Bishop of their owne doth obserue ) belyeth his time , being performed long before that time of the day . And the reason of all this was , because ( as (c) (c) Tunc vespertinae borae post horam tertiam post meridiem celebrabantur ; quam horam quum multis esset difficile expe●tare vt coenam sumerent ; postea vsu mductum est , vt ante vel iuxta meridiem celebrarentur , vt illis finitis , competens ad co edendum tempus fidelibus relinqueretur . Io. Medina Cod. de Ieiun . q. 6 pag. 338. Col. 2. themselues doe tell vs ) it was too long for many to stay till three of the clocke for their supper ; and therefore it was brought in by custome , that the Euening Seruice should be said before or about mid-day , that that being ended , there might be left a competent houre , for Gods faithfull people to eate on their fasting day . The summe is , they made haste with their Seruice , that they might not stay long for their Dinner .

Now against this part of their Indulgence , I say ,

1. That it is against all practice of Antiquitie in Scriptures . For , the custome related there , was to abstaine till Euening , or the Sunne-setting ; as may appeare by the examples of Fasts recorded in Scriptures , and gathered and alledged by Bellarmine to that purpose . (a) (a) In Testamento veteri quum de ieiuniis agitar , borae vespertinae fit mentio , Jud. 20. Ieiunauerunt illa die vsque ad vesperam . Idem babetur . 2 Reg. 1. & 3. & alibi . Ex quo intelligimus apud Patres Veteris Testamenti ieiunium fuisse semel tantùm , idque ad vesperam eibum capere . Bellar. de bo. oper. in partic . l. 2. c. 2. §. unam igitur . In the Old Testament , ( saith he ) where there is speech of fasting , there is mention made of the euentide , as the time when they broke off their Fast : as Iudg. 20.26 . They fasted that day vntill euen . And the like is said , 2. Sam. 1.12 . They mourned and wept and fasted vntill euen for Saul and for Ionathan , and 2 Sam. 3.35 . So doe God to me , and more also , if I taste bread or ought else , till the sunne be downe . And so else where . Whereby we vnderstand ( saith hee ) that among the Fathers of the Old Testament , a Fast was , to eate meate but once only , and that in the euening . The case is both cleare and confessed ; and therefore needeth no further proofe .

2. I say , that it is against the practice of the ancient Christian Church . For (b) (b) In principio n●sientis Ecclesiae ieiunium vsque ad solis occasum tendebatur . Et ratio est , quia Apostoli formam ieiunandi acceperunt ab antiquis Patribus , quibus praeceptum erat , vsque ad vesperam ieiunium seruare : & ita Discipuli Apostolorum per multa tempora seruaue ut . Lege Euseb. l. 2. Hist. Eccl. c. 17. & Basil . Serm. 1. de Ieiun . & D. Ambros . Serm. 33 & B. Aug. Ep. 86. Ioseph . Angles in 4. Sent part. 1. de Iej . q. 9. ar. 3. Diff. 1. pa. 440. v. Antiq. Liturg. to , 2 feriâ 6. post Cineres . p. 104. in the beginning of the Church , Fasts were continued till the Sunne-setting , saith Ioseph Angles . He addeth , that the reason thereof was , because the Apostles receiued their forme of fasting from the Fathers of the Old Testament , who were commanded to keepe their Fast till euening . And so the Apostles Scholers kept it for many yeeres after . And for proofe thereof , hee biddeth vs reade Eusebius , Basil , Ambrose , and Augustine . And if he had pleased , he might haue added others moe . Bellarmine citeth Tertullian , Athanasius , Basil , Epiphan. Ambrose , Hierom , Prudentius , Paulinus , Chrysostome , Augustine , Cassian , Benedict , Gregorie , Bernard , Micrologus , Gratian. Out of which Authors he concludeth , that (a) (a) Christiani Veteres ieiunia non soluebant , nisi horâ nonâ ab ortusolis , vel etiam horâ vesportmâ in Quadragesima . — St. August . in Epist. 86. ad Casulanum , passim accipit non prandere pro co quod est ieiunare , & contra non ieiunare , pro eo quod est prandere . — apud Veteres — inauditum est prorsus , vt ante horam nonam , quae est tertia post meridiem , ieiunium quodcunque soluatur : quemadmodum etiam nulla est apud Veteres mentio binae Refectionis , quam de ieiunijs agitur . Bellar. de bonis operibus in part . l. 2. cap. 2. The Ancients did not breake off their Fasts til three of the clock in the afternoone , or till euening in Lent time : that in S. Augustines dialect , Not to fast , and to dine ; or to fast , and not to dine , is all one : and that it is a thing neuer heard of among the Ancients , that any Fast should be broke off before three of the clock in the afternoone . And ( as another learned man noteth ) (b) (b) Tanta fuit alim cura non comedendi ante nonam tempore ieiunij , vt prandêre & non ieiunare passim omnibus Veterum libris sint synonyma . Antiq. Liturg. to . 1. feria quarta , 4. temporum . cap. 1. pag. 99. So great was the care in old time , not to eate before three of the clocke on their fasting daies , that to dine , and not to fast , are euerywhere in all the Bookes of the Ancients , words of the same signification . And the like is acknowledged generally by the rest of their learned men : as indeed the case is so cleare , that it cannot be denied , or any way shifted off . And heerewith we may rest satisfied for this point : Onely I will adde one consideration more , that the Ancients , though they did eate but one onely meale , and that a sparing one ; yet they esteemed it not the keeping of a fasting day , if they tooke that meale about noonetide or dinner time . And hence it was , that because the Church did forbid any fasting daies to be kept between Easter and Whitsunday , that they might expresse their ioy for Christs Resurrection ; the ancient Monkes , not willing to vse any fuller diet then they were accustomed vnto at other times , did only change their supper into a dinner , without altering the quantitie of their meate . So St. Hierome , relating the customes of the Coenobitae , that is , such-religious persons as liued together in a Collegiate life , saith among other things , (a) (a) A Pascha ad Pentecosten Coenae mutantur in Prandia ; quò & traditioni Ecclesiasticae satisfiat , & ventrem cibe non onerent duplicate . Hieron . Epist. 22. ad Eust . pa. 186. F. From Easter to Pentecost , their Suppers are changed into Dinners , that so they may both satisfie the Orders of the Church , and yet not stuffe the belly with a double portion of meate . And in Cassian we finde , that one hauing moued a doubt , how a religious man , accustomed to fasting and spare diet , might passe this long time of Festiuitie betweene Easter and Whitsuntide , without making the flesh too wanton , if hee should feede more fully or finely then before ; answere was made , to this purpose ; that (b) (b) Vt ergo & diebus festiuis statutae consuetudo solennitatis consernetur , & saluberrimus parcimoniae modus minimè transcendatur ; sufficit vt indulgentiam remissionis eò vsque progredi patiamur , vt cibus , qui horâ diei n●nâ fuerat capiendus , paulò citiùs , id est , sextà horâ pro festiuitatis tempore capiatur , ea ratione duntaxat , vt escarum solitus modus vel qualitas non mutetur . Cassian . Collat. 21. cap. 23. pag. 1030. for the keeping of this festiuall solemnitie appointed by the Church , without breaking of the wholsome order of their spare diet ; it would suffice so farre onely to remit of their rigour , that the meate which was vsed to be taken at three of the clocke in the afternoone , should for that space of time be taken somewhat sooner , that is , about twelue of the clocke , in that maner onely , that neither the wented measure , nor the qualitie of their meate bee changed . By which places it is apparent , that Antiquitie thought a mans Fast to be broken , if there were nothing else in it , but onely this , that he did eate about mid-day ; though the quantitie and qualitie of his meate were altogether the same that is vsuall on fasting daies . And this may serue to shew how vnlike the Church of Rome is in this point also , to all Antiquitie both of the Iewish and Christian Church .

Thirdly , I say , it is against the nature of a Fast , as it is described by Popish Doctors . For , a Fast is for afflicting of the body by subtraction of food . And therefore , ( as Thomas speaking of this very point , saith , ) (a) (a) Vnde aportet , quòd aliquid addat supra communem consuetudinem ; ita tamen quòd per hoc non multùm natura grauetur . Est autem debita & communis consuetudo comedendi hominibus circa horam sextam ; tum quia iam videtur esse completa digestio nocturno tempore , naturali calore interiùs reuocato propter frigus noctis circumstans ; & diffusio humoris per membra , coöperante ad hoc calore diei , vsque ad summum solis ascensum : tum etiam , quia tunc praecipuè natura corporis humani indiget iuvari contra exteriorem aeris calorem , ne humores interiùs adurantur . Et idea vt ieiunans aliquam affictionem sentiat pro culpae satisfactione , conueniens hora comedendi taxaturieiunantibus circa horam nonem . Aquin. 2.2 . q. 147. art. 7. in C. Something must be added , aboue the common custome ; yet so , that nature hereby be not burdened ouermuch . But the custome of eating about mid-day , is the due and common time ; both because now digestion seemeth to be fully ended in the night season , naturall heate being called inward , because of the externall cold about , and the diffusion of the moisture or iuice by the members of the body seemeth now also compleate , the heate of the day cooperating thereunto , vntill the highest ascent of the Sunne . And also because mans nature doth especially then stand in need to be relieued against the externall heate of the ayre , lest the humours within bee burned by it . And therefore that he that fasteth may feele some affliction , a conuenient houre of eating is imposed about three of the clocke . And Bellarmine , and Valentia , and Pisanus , besides other moe , in their definitions of a Fast , or among the essentiall things belonging to it , doe ( as I shewed in the beginning ) require this for one , that in a Fast , the abstinence is to be longer then at other times , and the refection is to be later and after the vsuall time of Dinner , that by this forbearance of meate , nature may feele a want of food , and the body may be afflicted by it . But the vsuall time of feeding on ordinarie dayes , is about noone , or eleuen of the clocke , or not before tenne at the soonest . And therefore when the Church of Rome doth allow mento eate their dinner on fasting dayes at those houres or sooner ; it doth by this indulgence ouerthrow the essence of a Fast .

To this Bellarmine answers , (a) (a) Quando Veteres definierunt horam nonam pro solutione ieiunij , tempus ordinarium cibum sumendi solebat esse meridies . Satis enim esse putauerunt ad carnis afflictionem & castigationem , si ad spatium trium borarum , id est , ab bora sexta , vsque ad nonam refectio differretur . Nostro verò tempore magna pars hominum non horâ sextâ , sed tertiá prandere solet . Ex quo sequitur , vt si tempore ieiunij cibum sumant horâ sextâ , hoe est , ad meridiem , tribus horis seriùs ad reficiendum corpus accedant , quàm ordinariè soleant ; ac per hoc ab antiqua consuetudine non recedant . Bellar. de bo. oper. in part . l. 2. c. 2. §. Addimus . that when the Ancients did prescribe three of the clocke for the breaking of a mans Fast , men then did vse to dine about mid day . For they thought that this was sufficient affliction for the flesh , if the refection of the body were deferred for three houres space , namely , from twelue , till three of the clocke in the afternoone . But now-a-dayes , ( saith he ) the greatest part of men is accustomed to dine , not at twelue , but at nine of the clocke in the morning . Whence it followeth , that if men do now in the time of their fast , dine about noone-tide , they come to feed the body three houres later then ordinary : and so they keepe the old custome still . Thus the Cardinall . But Filliucius saith , (b) (b) Vt omittam communiter ieiunandi difficultatem sentiri in Refectiuncula Vespertina , non autem in prorogatione prandij , quae vix differre solet ab hora consueta prandendi in diebus communibus . Fil. tract. 27. p. 2. c. 4. nu. 71. p. 284. that commonly the difficultie or hardnesse which is in fasting , is felt in the euening refection , and not in the forbearing of dinner , which doth scarce differ from the ordinary houre of dinner on other dayes . Which answeres of theirs doe indeed deserue no reply , because they are euidently friuolous . For where doe men now-adaies ordinarily dine at nine of the clocke , as Bellarmine saith ? Or if they doe so in some places , yet certainely in most places it is not so ; and what will he say for the Fasts that be there vsed ? Or if it were so in most Countries , yet they doe allow men to dine on their fasting dayes , at eleuen or tenne of the clocke , or sooner . And then what great penance were there in that forbearance , longer then which euery man must and will yeeld vnto at their greatest Feasts , before the Cookes can be ready ? And for their little refection at night , that sure pincheth the body but easily , being such as before was declared , and after a full meale at noone-tide before . These friuolous answers then deserue no serious reply ; nor would I feare lest any man should be perswaded or mis-led by them : yet I thought it not amisse to relate them , that men might see both what poore and miserable shifts they are driuen to , for defence of their loose and licencious Fasts : and also how in things euident to the eye , the one doth crosse and contradict the other ; Bellarmine saying that the customarie houre of dinner is now-a-daies about nine of the clocke ; and Filliucius affirming , that there is small difference betweene their dinnerhoure on their fasting day , and on another day . But a desperate cause requireth such miserable shifts .

Fourthly , I say , that this dining at noone vpon fasting dayes , sprang from indeuorion & want of zeale , or from Epicurisme , & a loue of the belly . I presume in reason I may well thinke so , seeing no other probable cause can bee imagined , why it should otherwise be admitted and receiued . But I shall not neede to stand vpon coniectures or surmises , how probable soeuer otherwise they bee . For themselues doe acknowledge as much as I say . Filliucius saith , (a) (a) Oline apud Hebraeos ieiunia produce bantur vsque ad occasum solis & apud Veteres Christianos idem erat in more positum . — Quamuis deinde , feruore intepescente ; coeperit etiam quoad horam temitti . Filliue . Tract. 27 part. 2. c. 4. nu. 64. pag. 28● . that in old time , the Iewes fasted till sunne-seting , and that the same was the custome of the ancient Christians also ; although afterward , zeale waxing cold , they began to abate of the houre . And to the same purpose speaketh Azorius . For hauing first said , that the Hebrews did vse to fast till night ; and that thence the old Christians were accustomed to keepe the same order , he addeth ; (a) (a) Deinde tepescente sensim vetere illo feruere , coeptum est solui ieiunium primò quidem antequam sol occideret , deinde verò etiam paucis horis ante solis abscessum . Nam coena sumi coepit ad horam nonam , hoc est , tribus horis post meridiem exactis , & totidem ante solem occidentem . Azor. Instit. part. 1. l. 7. c. 11. q 1. pag. 563 , 564. Afterward , the old zeale waxing cold by degrees , the Fast began first to be broke off before the Sunne went downe ; and after that , a few houres before sunne-setting . For they began to eate their supper at three of the clocke , that is , three houres after mid-day , and as many houres before the sunne set . And if zeale may be said then to waxe cold , when they preuented the old time , by taking their supper at 3. of the clocke in the afternoone , then we may boldly say , that now zeale is key-cold , or quite quenched in the Church of Rome , seeing she alloweth her children on their fasting dayes , to eate their dinner before the mid-day . And so , or more sharpely then so , doth Filesacus censure this disorder ; (b) (b) Nostrâ imbecillitate irreligiosâ ( vt ita dicam ) factum est , vt ad meridiem cibum sumamus , soluamusque ieiunium . Filesac . de Quadrag . cap. 6. pag. 437. It is come to passe ( saith he ) by our irreligious infirmitie , that we take meate at mid-day , and so breake off the Fast . He meaneth , that men did pretend infirmitie , because it was too long for their feeble bodies to forbeare meat , as the Ancients did ; but that the true reason was not weakenesse and indisposition of body , but irreligion and deadnesse of soule . And this may suffice to be noted for the time of their eating on fasting dayes .

CHAP. V. The Quantity of meat and drink in a Popish Fast .

THe fourth particular is the quantity of meat and drink allowable in the Church of Rome in their holy Fasts . And for that , I find no stint among them , but that euery man measure himselfe by the belly . But that their meaning may more plainely and distinctly appeare , I will first consider the quantity that they allow in their dinner , and then in their drinkings .

And first , for their dinner on fasting dayes , they say , That he (a) (a) Excedeus in quantitate cibi , vtcunque recedens ab aequalitate quantitat is determinatae , non frangit ieiunium . Ios. Angles in 4. de Ieiun . q. 9. dub . 5. Concl. 2. pag. 432. who exceedeth in the quantity of meat , how much soeuer he swarue from the equality or euen measure of the set quantity , breaketh not his fast . They say , (b) (b) Sequitur , quòd si quis in die ieiunij illa tria ex intente seruet , & tamen in vnica refectione quam sumit , regulam temperantiae per gulam excedat , satisfaciat praecepto de ieiunando , quandoquidem sub illo praecepto non cadit quantitas refectionis . Ioh. Medina . Cod. de Ieiun . q. 11. pag. 354. that if a man doe with intent and purpose keepe the three things which they require in a Fast , and yet in that one refection or dinner which hee taketh , doe through gluttony exceede the rule of temperance ; yet he doth satisfie or sufficiently keepe the Precept of fasting ; because the quantitie of the dinner doth not fall vnder that precept , or is not comprized in it . Againe they say , (c) (c) Quandocunque quis semel tantum in die horâ praescriptâ comederit , & à cibis vetitis abstinuerit ; quicquid aliud comedat vel bibat , siue moderatè siue immoderatè , & siue delectabiliter , siue aliter , nonfrangit ieinnium Ecclesiasticum . Reginald . lib. 4. nu. 163 pag. 154. Whensoeuer a man doth eate but once in the day , at the appointed houre , and abstaineth from forbidden meates ; whatsoeuer else he either eateth or drinketh , whether moderately or immoderately , and whether to delight appetite or otherwise , he breaketh not the Fast of the Church . Yea , (a) (a) Interrog. Quantum licet comedere die ieiunij ? Resp. Quantum quis edere poterit , loquendo de ratione praecepti . Fern. Exam. part. 2. c. 8. §. 2. pag. 389. but is there no measure how much a man may eate ? Yes . He may eate as much as he can , for ought that the Precept of the Church doth require . Yea , but say that a man doe gormandize , how then ? (b) (b) Qui vsque ad ingurgitationem comederet , talis excessus illicitus esset , sed non ex hoc soluitur ieiunium . Iac. de Graff . decision . aur. part. 2. l. 2. c. 16. nu. 22. pa. 158. If a man should eate till he glut himselfe , that excesse were vnlawfull , but heereby his Fast is not broken . Well : but (c) (c) Sed an hi seruent praecepta ieiunij , qui semel comedendo tantum cibi sumunt , tot cibarijs & condimentis vtuntur adingluuiem vsque , vt nullam carnis afflictionem sentiant , immò gulam impensissimè irritent , libidinem excitent tantum cibi sumentes vnico prandiò quantum sit tribus hominibus satis ad congruam eorum sustentationem ? Resp. Quòd ●onsideratis considerandis , haec quaestio potest ita decidi , quòd si nos loquimur quoad substantiam praecepti , ieiunium non dissoluitur , & ita potest habere locum communis opinie , scilicet hosee homines ieiunij precepto satisfecisse . — Aut verò loquimur de ieiunio quoad meritum , & ita nonsatisfaciunt . Iacob . Graff . part. 1. l. 2. c. 37. nu. 39. pag. 217. what if a man at his meale take so much meate , vse so many dishes and sawces , euen to gluttony and gormandizing , that he feeleth no affliction of the flesh , yea that he doth exceedingly prouoke his gluttonous appetite , stirre vp lust , and take so much meate at one dinner , as may be sufficient for three men to feede vpon in a conuenient sort ; doth this man keepe the Lawes of fasting ? I answer ( saith Iacobus de Graffijs ) that if we speake according to the substance of the Precept , his Fast is not broken : and in this sense the common opinion may be admitted , which is , that these men doe satisfie the Precept of the Church concerning fasting . Or else we may speake of Fasting , with respect to the merit of it ; and so these men doe not satisfie or fulfill the Precept . Thus these men speake for the quantitie of their meate at dinner . And their practice is not vnlike their doctrine . For , (d) (d) Nos prandia sumimus , eaque talia , vt praeteritam abstinentiam copiâ & varietate ciborum facilè compensemus . Beyerl . prompt . in festo Cinerum , tex. 3. pag. 63. We ( saith Beyerlinck ) take our dinners on our fasting dayes , and they such , that we may easily by the store and varietie of meates , make amends for the abstinence that is past . But Lindan speaketh more broad , and saith that the fasts of their Catholikes are euery where such Fasts as Epicures doe keepe . To which purpose I haue cited his words * * Treatise of Fasting . cap. 4. elsewhere .

The like they say for the quantitie or measure of their drinking all times of the day . For , (a) (a) Bene potest bibere ante prandium & post prandium , quantum videbitur illi absque peccato non ieiunandi● Verum est , quòd peccabit peccalo gulae , &c. Rod. Summ. Cas. part. 1. c. 23. nu. 1. pag. 28. a man may drinke well inough before dinner and after dinner , as much as hee thinketh good , without any sinne of not fasting : it is true , that he shall sinne by intemperance . So speaketh Rodriquez . And to the like purpose Lessius ; (b) (b) Ex his infertur primò , Potûs sumptionem crebriorem non ●etari ; — quare etiam si quis eo fine vtatur , etiam immoderatè , non violabit praeceptum Ecclesiae de ieiunio , e●si contra temperantiam peccet . Les . de Iustit . & Iure , l. 4. c. 2. Dubitat . 2. nu. 10. pag. 718. from hence . ( saith he ) it followeth , that often drinking is not forbidden in the time of a Fast , &c. — that although a man doe vse drinke for that end , ( namely for nourishment ) and that immoderately , he doth not violate the Churches Precept of fasting , though he sinne against temperance . And to like purpose speake others . So in summe their doctrine consisteth in two points ;

1. That a man by playing the Glutton or the Drunkard on a fasting day , may sinne by intemperancie or excesse , in the like manner as hee should doe on any other day , if he vsed the like excesse .

2. That no excesse in the measure either of meate or drinke , is any offence or sinne against the rules of a Romane Fast : so that a man may play both the glutton and the drunkard vpon a fasting-day , and yet keepe all the rules of a Popish Fast . Only the question further is , Whether a man sinning by intemperance in gluttony and drunkennesse , and yet at the same time keeping their rules of fasting , doe merit at Gods hands by his Fast ? And their answer hereto is , That (a) (a) Si tantus sa excessus , vt peccet mortiferè , amittit meritum ieiunij , sicut & aliorum bonorum operum . Si autem non peccot mortiferè , non amittit absolutè , sed solum ex parte . Quia qua parte voluntariè abstinet à cibis vetitis & à secunde refectione propter Ecclesiae praceplum , meretur ; quod meritum non eliditur , eliamsi in vsu cibi vel petûs non seruet debitam moderationem : qua tamen parte excedie , non meretur . Less . de Iust. & Iure , l. 4. c. 2. dubitat . 2. nu. 10. p. 718 , 719. if the excesse be so great , that it be a deadly or mortall sinne , then he loseth the merit of his fast , as he doth of all other his good workes : but if the man do not sinne mortally , ( by this excesse ) then he doth not absolutely lose the merit of his Fast , but only in part . For in that he doth volun tarily forbeare forbidden meates and a second refection for the Churches commandement , he doth so farre forth merit by his fasting ; which merit is not done away , though he keepe not due moderation in the vse of meate or drinke : but so farre forth as he vseth excesse , he doth not merit . The meaning of which speech is to this purpose ; that his fasting is a good worke , though at the time of his fasting , hee doe surfet and bee drunke : and if his surfetting and drunkennesse be such and so great , that it putteth him out of the state of grace , then he cannot merit by it , because a man that is not in the state of grace , cannot merit by any worke at all , how good soeuer otherwise it be : but if his gluttony and excesse be not such and so great , that it doth exclude him out of the state of grace ; then hee meriteth still by his glutionous and drunken Fast . And thus ye haue the summe of what they say in this case , concerning the quantitie of their meate and drinke on their fasting dayes : Which is a most drunken conceit , and vnworthy the profession of learned men or Christians . But the vanity may appeare by these considerations .

First , it is against the practise and opinion of all Antiquitie . For their fayings are , (a) (a) Sint tibi quotidiana iciunia , & refectio satietatem fugiens . Nibil prodest biduo triduoque transmisso , vacuum portare ventrem , si pariter obruatur , si compensetur saturitale ieiunium . Hier. Ep. 22. ad Eust . pag. 175. B. Let thy Fasts be daily , and thy refection without satietie . For it profiteth it nothing to carrie an emptie pauch for two or three dayes together , if at once it bee ouercharged , if the Fast be recompenced by fulnesse after . So writeth Saint Hierom to Eustochium , giuing her rules of a religious Fast . And the same Father writing to Rusticus , a man that had deuoted himselfe to a religious life , he giueth him this counsell concerning fasting ; (b) (b) Quae & ipsa ( ielunia ) moderata sint , ne nimia debilitent stomachum , & maiorem refectionem poscentia , erumpant in cruditatem , quae parens libidinum est . Modicus ac temperatus cibus , & carni & animae vtilis est . Hier. Ep. 4. ad Rustic . pa. 43. A. Let Fasts be moderate ; lest being immoderate , they weaken the stomacke , and requiring greater refection afterward , they breake out into crudity and inconcoction , which is the mother of lust . Sparing and temperate diet is good both for body and soule . And yet againe the same Father , (c) (c) Nonnulli vitam pudicam appetentium , in medio itinere corruum , dum solam abstinentiam carnium putant , & leguminibus onerant stomachum , quae moderatè parcéque sumpta innoxia sunt . Et , vt quod sentio loquar , nihil sic inslammat corpora & litillat membra genitalia , sicut indigestus cibus , ructusque convulsus . — Parcus cibus & venter semper esuriens triduanis ieiunijs praefertur . Hieron . Ep. 10. ad Furiam , pag. 93. D. E. Many ( saith he ) who doe desire a chaste life , doe fall in the mid-way , while they thinke that abstinence is onely in forbearing of flesh , and fill the belly with pulse , which being taken moderately and sparingly is without harme . And to speake what I thinke , ( saith he ) nothing doth so inflame mens bodies , and stirre vp lust , as vndigested meat . He yet addeth , Sparing diet , and a stomack still hungrie , is better then Fasts three dayes long . From which speeches of this learned and religious Father , any man may collect , that if hee thought a full meale after immoderate abstinence would engender lust , then sure he neuer could imagine , that surfetting on a fasting day can bee a meanes to coole lust , and to beate downe the body . And if he thought , that it was in vaine and without profit , to fast much , if a man did make amends for his abstinence by fulnesse afterward ; then certainely he would neuer yeeld , that men did a meritorious worke , if abstaining from flesh , they did on the very day loade themselues with excesse of any meates and drinkes . But to proceed , Cassian saith , that (a) (a) Non qualitas sola , sed etiam quantitas escarum aciem cordis obtundit , ac mente cum corne pariter impinguatae noxium vitiorum fomitem igneumque succendit . Cassian . Inst. l. 5. c. 5. pag. 195 not onely the qualitie of meates , but the quantitie also , doth blunt the edge or vigor of the heart , and fatting the minde with the body , it doth kindle a noxious and firie fuell of vices . And a little after he addeth , (b) (b) Esculentiores cibi , vt procurant corporis sanitatem , ita castitatis non adimunt puritatem , si cum moderatione sumantur . Cassian . ibid. cap. 7. pag. 198. that the more nourishing meates , as they breed health to the body , so they doe not take away the purity of chastitie , if they be taken moderately . By which speeches we see , that this ancient Father is so far from allowing excesse in a Fast , that he preferreth a sparing meale of the best meates , before a full meale of the coursest : as also in the former testimony of St. Hierome we may obserue , that that Father preferreth a moderate refection of flesh , before a plentifull refection of pulse ; and ( as if he had meant to reproue the error of the present Roman Churth ) he derideth them who thinke to preserue chastitie , while they abstaine from flesh , and fill themselues with pulse . To the same purpose it is , that (c) (c) Malunt bi , qui perfectionem discretionis ignorant , etiam bidus protelare ieiunia , idque quod hodie sumpluri fuer●t , in crastinum reseru●re : dummodo ad refectionem peruenientes , desideratâ satietate potianantur . Quod nuper Beniamin ciuem vestrum pertinaciter tenuisse cognoscitis , qui ne quotidiè paximacia duo percipiens , aequali castigatione continuam parcitatem iugiter retentaret , maluit biduana ieiunia semper continuare , dummode ad refectionem veniens , duplicatâ mensurârepleret ventris ingluviem , &c. Cassian . Collat , 2. c. 24. pag. 125. Cassian telleth vs of a young Monke named Beniamin , who after his daies fast , finding his euening refection to be farre short of satisfying his hunger , desired to fast two daies together , without any thing at all : so that at the end of the second day he might haue his allowance for the two dayes together , and so satisfie his hunger for the time . But the religious Fathers of that time would not consent vnto it . And Cassian setteth vs downe this fact of Beniamin , as an example of indiscretion , which he warneth all wise Christians to beware of . Thus farre were these truely-religious Fathers from giuing way to this gluttonous feeding , and intemperate drinking , now allowed in the Church of Rome to consist with the obseruance of an holy Fast .

Secondly , this excessiue quantitie of meate and drinke on a fasting day , is against the nature and vse of a Fast , and the description which they of the Romane Church doe giue of it . For , ( as hath beene declared already out of Valentia ) one essentiall thing in a religious fast is this , that the abstinence then vsed , be ordained to the taming of the flesh , and bridling of concupiscence . But he that drinketh wine to the full all day , and feedeth at noone by the belly , and eateth as much as might suffice three moderate men , doth afftict the body but a little : such a one , I suppose , might goe supperlesse to bed , and feele no hunger , though hee did forbeare his euening Collation . And vpon this ground ( as I conceiue ) one of their owne faith , (a) (a) Postremum , à quo abstinere iubent Canones sunt cibi delicati — sum cibi multi , licèt semel sumpti . Scio quid hac de re dicant multi , qui ad nostros m●res tolerandos , quam ad velerem disciplinam exp●candam rectiùs loquuntur : tamen , si quod res est , licet prefiteri , qui possit dic● ieiunus , qui non sit temperans , non equidem intelligo : tam non , quàm non id esse hominem , quod animal non sit . Ant. Liturg. to . 1. ferin quartâ quatuor temporum , p. 105. that one thing which the Canons of the Church did forbid , was [ ●ibi multi , licèt semel sumpti , ] much meate , or many meates , though but taken once in the day . He addeth , that notwithstanding this excessiue eating haue his patrones among them , yet ( faith he ) If I may professe that which is the truth , I cannot tell how he may be said to be fasting , that is not temperate ; no more then how he can be a man , that is not a liuing creature .

And this shall serue for the fourth particular .

CHAP. VI. Dispensations in the Roman Church , against the rules offasting .

THe last is their Dispensations ; and they bee of two sorts : some are explicite , and others are implicite . The explicite or expresse Dispensations are , when the Pope or other Prelates doe by word or writing , giue leaue or license to some men , not to obserue their rules of fasting ; as for example , when they dispense with men to eate cheese & eggs in Lent ; or such like . Their implicite Dispensations are , when the people take libertie in their practice against the rules or precepts of the Church , and their Bishops or Prelates seeing it , say nothing to the contrarie , but wincke at it : for this conniuence in the Prelates , especially in the Pope , they hold as good as an expresse Dispensation . Now concerning these two kindes of Dispensations , wee are to consider 2. things 11. What power they are of in the Romane Church to dissolue the rules of fasting ; and 2. What way is giuen to them in the practise of that Church .

And first , for their expresse Dispensations , they say , (a) (a) Summus Pontifex potest dispensare in praecepto ieiunij , quomuis fuit ab Apostolis institutum . Ratio est ; quia in hac lege ferenda Apostoli vsi fuere potestate gubernandi sibi à Christo concessâ ; & in ijs quae periment ad gubernationem Ecclesiae summus Pontifex habet aequalem potestatem , sicut Apostoli babuerunt . Ios. Angels in 4. de Ieiunio . q. 5. diffic. 2. concl. 1 p. 394. v. Ioh. Medin . in Cod. de Ieiunio . q. 3. that the Pope may dispense in the Precept of fasting , although it were made by the Apostles . The reason is , because in making of this Law , the Apostles vsed the power of gouernment , which Christ did grant them ; and in those things , which pertaine to the gouernment of the Church , the Pope hath as much power as the Apostles had . They say also , that the (b) (b) Dicò primò Papam posse dispensare quemcunque etiam per tolam vitam . Communis Doctorum in Rubricis de obseruatione ieiunij , Syluest. Ieiun . 47. Nauar. nu . 21. Est enim supra hoc praeceptum , quum sit tantum de iure canonico ; vude etiam sine causa valida esset dispensatio . Fill. tract. 27. pa●t. 2. c. 6 nu. 126. pa. 290. Pope may dispense with a man for his whole life . For hee is aboue this Law of Fasts , seeing it is onely enioyned by the Canon Law (c) (c) Ibid. nu. 127. : and from hence it followeth also , that his Dispensation is good , though it be granted without cause . And for inferior Bishops and Prelates , they may dispense with those which are vnder them , vpon iust cause , &c. Bartholomew Medina saith , (d) (d) Quando habet quis iustè aut iniuslè dispensationem non iciunandi , non tenetur ; quamuis peccaret huiusmodi dispensationem sine occasione petendo : at si eam obtinuerit , valida crit. Ratio est : nam quum humana sit lex ista , potest ●amsilmus Pontifex aut alius toll●re . Barth . Med. Inst. Conf. l. 1. c. 14. §. 10. p. 150. that when a man hath a Dispensation for not fasting , whether iustly or vniustly , he is not tyed to the Law ; though he sinned in asking such a Dispensation without cause . But if hee obtaine it , the Dispensation is good . For seeing that Law is onely positiue , and of mans making , the Pope or an other Bishop may dissanull it . So , their expresse Dispensations are omnipotent against all Laws of fasting . And the like they say in a manner for their implicite Dispensations , or the conniuence of the Pope and Prelates at the peoples practise . For , (e) (e) Consuetudo Tinelli Romanae Curiae in omnibus ieiunys no improbatur à Caietan● . Fil. Tra. 27. par. 2. c. 2. nu. 34. p. 280. the custome vsed in the Popes Court on fasting dayes , is , not to be disallowed in any thing , as Caietan saith . The like they say of customes in other places also . (a) (a) Vt consuetudo priorem legis obligationem tollat , non opus est vt sit rationabilis & praescripta ; sed satis est , si per tantum tempus sit buiusmodi consuetudo inducta & obseruata , vt ad notitiam Maiorum peruenerit , qui quum cam sciant , minimè contradicunt , quum commode si vellent , contradicere possent , & prauaricatores punire , &c. Io. Medina Cod. de Ieiun . q. 8. pag. 347. Nor is it needfull in this case , that the custome be reasonable and by prescription ; it is sufficient , if it haue bin kept so long , that it doe come to the knowledge of Superiors , who when they know it , do not contradict or gainsay it , when they might conueniently gainesay it if they would . They be the words of Medina , subscribed vnto by (b) (b) Prax. fori Poenitent l 4. nu. 134. p. 148 , 149. Iosephus Angles , that he hath transcribed them out of him word for word , and published them for his owne . By this it may bee seene , what power they place in their Dispensations , whether they be giuen by expresse words , or only brought in by the custome of the people , and the conniuence of the Bishops .

And all this were not so great a matter ; if Pope and Prelates were warie in granting Dispensations , and winking at licencious customes . But it is farre otherwise . For (d) (d) Fuit praeceptum de abstinetia à carnibus , primùm Clericis impositum , deinde ad fideles omnes fuit diffusum : in omni autem loco cibus quadragesimalis intelligitur absque ouis & lacticinijs . Iam verò est communissima dispensatio , quam qui obtinuerunt , sine scrupulo possunt vti praemissis . Ioseph . Angles in 4. de Ieiunio . q. 9. difficult . 2. concl. 4. pag. 424. a Dispensation against the rules of Lent is most common ; which he that hath obtained , may without scruple of conscience vse the premises ; that is , he may eate flesh and white meates . And (e) (e) Papa in Bullis suis concedit pussim facul●atem comedendi oua , caseum & lac in Quadragesima , & carnem ex solo medici consilio , & parum deest , quin generaliter cum omnibus dispenset , vt ieiunent carnes comedendo ; sicut dicitur cum multis Nobilibus dispensasse . Ioh. Med. Cod. de Ieiun . q. 2. pa. 328. the Pope ( saith Medina ) doth euery where in his Buls grant licence to eate eggs , cheese and milke in Lent time , yea and flesh too , by the alone aduice of a Physician : and there wanteth but a little of dispensing generally with all men , that they may fast with eating of flesh , as it is said that he hath dispensed with many Noble-men . And Beyerlinck shewing the easinesse of a Romane Fast now-a-dayes , ouer that it was in time past , saith , that (a) (a) Veteres Christiani quoad hanc ieiunandi legem admodum rigidi , paucissim●s ab illius obseruatione eximebant . Nunc infiniti aut imbecillitatis aut necessitatis titulo hac obligatione liberantur . Beyer . in festo Cine●um , tex. 3. in fine pag. 64. the ancient Christians being very strict and rigid about this Law of fasting , did release very few from the obseruation and keeping of it : but now an infinite number , vpon pretence either of weakenesse or necessity , are freed from the bond of it . So they are very liberal of their Dispensations , & that not only in ordinarie Fasts , and at common times ; but euen in the holy and strict time of Lent . Nor haue these Dispensations gone so farre , but their customes , by which the rules of abstinence are abrogated , haue extended much further . For , (b) (b) Consuetudo abrogauit ieiunium Rogationum , quod praecipitur in Cap. Rogationes de Consecrat. Dist. 3. Item ieiunium quartae & sextae feriae , iam inde ab Apostolorum temporibus in praecepto positum , constat consuetudine abrogatum esse , & arbitrio nostro relictum . — Denique ieiunium Aduentus , aliàs solitum seruari in Ecclesia Romana — contraria consueludo iam sustulit . Reginald . Prax. l. 4. nu. 133. pag 148. custome [ not controled by the Prelates ] hath abrogated the Fast of the Rogation weeke , which was commanded by the Canon Law : as also the Wednesday and Fryday Fast , which , as they say , was enioyned by Precept euer since the Apostles time : and so likewise it hath taken away the Fast of Aduent , which otherwise was vsed to bee kept in the Romane Church by vertue of the Canon . And custome (c) (c) Hinc excusantur a Doctoribus , qui iuxta morem & consuetudinem patriae , in die ieiunij longiores Collationes faciunt , &c. Hinc etiam Mediolanenses excusantur , non ieiunantes primis quatuer diebus Quadragesimae . — Hine etiam excusantur ante horam vesperarum manducantes . — Hire Britones excusantur , qui in Quadragesima butyro vtuntur , vbi talis viget consuetudo , aut ouis , alissque ex carne originem trabentibus , quum contrarium sit iure definitum . Hinc à peccato liberantur comedentes carnes in aliquibus locis in die Sabbathi . Ioseph . Angles in 4. de Ieiun q. 5. Diffic . 1. pag. 393. Who hath transcribed Medina . Cod. de Ieiun . q. 8. pag. 346. it is that brought in long Collations at night , and made them lawfull : and custome that excuseth the inhabitants of Milane , for not fasting the foure first daies in Lent : and that excuseth men for eating their Supper before Euen song : and custome that excuseth the Britons for eating of butter in the Lent time , where that custome is on foote , or eggs and other things which come of flesh . And finally , custome hath made it lawfull to eate before noone on a fasting day , to vse a grosse Collation on Christmas Eue , as before I shewed : as also , (a) (a) In nostra Hispania , - inualuit consuetudo maiori ex parte , vt comedantur in Sabbatho omnia interiora animalium & extrema , vt pedes & capita , & omnia lardasagimina , etiam porcinum crassum , &c. Llamas part. 3. c. 5. §. vlt. pa. 399. on Saturday to eat the entrales of beasts , with their heads and feete , and besides , bacon and swines flesh also : Yea , (b) (b) Statutum de abstinendo à carnibus in dominicis diebus Quadragesime olim obligatorium non fuit , quia non fuit vtentium moribus approbatum , vt ait Greg. in Epist. ad Episcop. Anglorum . Ioh. Medina . Cod. de Ieiun . q. 8. p. 346. Col. 2. to eate flesh on Sundaies in Lent , contrarie to the Law , where the vse of men was to the contrarie . Thus , and in this manner custome with them hath preuailed , to the abrogating both of the ancient Laws , and their owne rules : and to the bringing in and iustifying of strange libertie , contrarie to the practice of Gods ancient people , and the descriptions of fasting approued by the Church of Rome . And how farre further it may grow , we could not imagine , sauing that wee see there is little or nothing in a manner left , that is worth the dispensing with . For what with their doctrine , and what with their Dispensations and customes , fasting with them is become so easie and pleasant a course , that an Epicure may satisfie his voluptuous appetite , and yet keepe a Romane Fast .

And this may suffice for manifesting their Indulgence and licenciousnesse .

Out of all which , we may further deduce and obserue these Collections following .

1. That a Popish Fast , in most points of moment , is most vnlike to the ancient Fasts . For the Ancients abstained from Wine , and Spices , and Iuncates ; the Papists allow these , as most innocent on a fasting day . The Ancients had one only refection in the day of their Fast ; the Papists haue two or three , or more ; for the all dayes drinking is more then one refection . The Ancients did fast till euening , or when zeale was somewhat decayed , till three of the clocke at least ; the Papists breake off their Fasts at noone , or an houre or two sooner . The Ancients were sparing in their one refection , and fed on course fare ; the Papists in their set refection feede by the bellie , and choose such meates and sawces as best please the appetite , prouided onely that they eate not flesh . And finally , the Ancients were strict and rigid obseruers of their rules and orders of fasting ; the Papists are most loose in dispensing with all men , and in all things that haue any shew of hardnesse or affliction in them . These contrarieties betweene our new Doctors and the old Fathers , I haue proued already , as I passed thorow the Particulars : but if any man desire to see them all together in one heape , he may finde them collected and acknowledged by the friends and wel-willers of the Church of Rome : who reckon vp these , not to their Mothers shame , but for the praise of her loue and tendernesse to her children , whom she would not chasten so seuerely , as the old Church of Christ was wont to chasten her children . Pisanuc then the Iesuite , thus commendeth the tender loue of the Romane Church to her babes and sucklings . (a) (a) Si qua in redisciplina Ecclesiastica laxata & & lapsa est , id maximè in ieiuniorum ratione videre licet , ac ex huius lectione libelli fatis animaduertetur . Sanè pia mater Ecclesia , imbecillitati nostrae se accommodat , cuius proinde pietatem commendare debemus . — Ad Veterem & Apostolicam Ecclesiam plerique omnes prouocant , sed huius ieiunia s●ata & solennia vel non probant , vel ne per somnium quidem sequuntur . Pisan . Praefat. ad Lector . praefixâ libro de Abstinent . pag. 96 , 97. If ( saith he ) the Discipline of the Church bee any where relaxed and falne downe , it is most of all to be seene in the matter of Fasts , and may bee well inough perceiued by the reading of this booke . Forsooth , our holy Mother the Church doth apply her selfe to our weakenes , whose motherly care we ought therefore to commend . And againe ; All men for the most part , doe appeale to the ancient and Apostolike Church : but her set and solemne Fasts they either doe not allow , or doe neuer a whit follow her in them . And the same Author , (b) (b) Non est — quòd aliquis ieiunij difficultate deterreatur . Siquidem tanta moderatio est adhibita , per Ecclesiae praxin , antiquorum Canonum perfectioni , vt qui hodie sciens praeceptum absque necessitate ieiunium negligit , non leue profectò crimen incurrat . Ecce enim veteres Canones non solùm vin●m , sed etiam siceram interdixére , & omne quod inebriare potest , & mulsam ac ceruisiam . Olera tantùm concedebant in esum , seclusit etiam ipsis piscibus , &c. Hodiè & vino & piscibus vti licet . Nec ampliùs , vt olim , semel tantum vesperi reficimur ; sed coenae in prandia sunt commutatae , &c. Quid ? quòd à quibusdam terrae fructibus abstinebant olim Catholici in Quadragesuna ( vt docuit Augustinus contra Faustum ) nempe ab aromatis , aut ijs quae Venerem excitant , iuxta praeceptum Apostolerum , sola Olera admittentium : in quo etiam Ecclesia Catholica potestatem habens Apostolicam , vt & in alijs multis benignè nobiscum dispensauit , &c. Postremò , quia Canones ieiunantibus cibum prohibent , potum non prohibent ; subingressae sunt , conuiuentibus Hierarchis , nostrae nocturnae Refectiunculae , Veteribus prorsus ignotae , eo videlicet praetextu , ne potus noceat , &c. Pisan . de Abstinent . cap. 14. pag. 162 , &c. There is no cause ( saith he ) why any man should be deterred with the difficultie of fasting . For the practice of the Church hath so moderated and mitigated the perfection of the old Canons , that whosoeuer now doth wittingly neglect the Fast that is required without necessity , out of doubt he shall incurre no small crime . Yea , but what is that mitigation , which the Church hath vsed in tempering the old Canons ? Hee goeth on to tell vs that in these words : Behold , ( saith he , and sure the thing deserueth attention ) the old Canons did not only forbid wine , but all strong drinke that might trouble the braine , and Meath , and Ale or Beere : they allowed onely hearbs to be eaten on their fasting dayes , forbidding euen fish also , &c. But now-a-dayes , wee may lawfully vse both fish and wine . Nor do we any longer , as aforetime they were wont , refresh our selues once onely in the euening ; but suppers are turned with vs into dinners , &c. Nay , the Catholikes of ancient time did in Lent abstaine from some fruites of the earth , ( as Augustine teacheth against Faustus ) namely from spices , and such things as stirre vp lust , according to the precept of the Apostles , who admit hearbs alone : wherein , as in many other things , the Catholike Church , hauing Apostolike authoritie , hath fauourably dispensed with vs , &c. Lastly , because the Churches Canons doe forbid meate , but not drinke ; our euening Refections , vnknowne to the Ancients , haue , by the conniuencie of the Prelates , priuily crept in ; vpon pretence , forsooth , lest drinke alone should doe harme . Thus he : and in like sort another : (a) (a) Quantum de prima illa Veterum ieiuniorum seueritate bact●nus detractum est ? Maiores nostri feria 4 , 6. & plerique etiam Sabbatho , non solum carnibus abslinebant , sed etiam ieiunabant : nunc feriam sextam & Sabbathum in Dominicae passionis & mortis memoriam , delectu tantùm ciborum celebramus . Illi ieiunijs adiungebant vigilias , & nocturnos ad orandum deum agebant conuentus : nos vnius exiguum specimen retinuimus , scilicet , Natiuitatis Domini . Jlli in horam nonam , imo vsque ad vesperam ieiunia extendebant , nec prandere , sed canare soliti : nos cadem statim in meridie relaxamus , & prandia sumimus , eamque talia , vt praeteritam abstinentiam copiâ & varietate ciborum facilè compensemus . Illi vnicam refeetiunculam , eámque ten●em ieiunantibus indulgebant : nos longo & pleno prandio vespertinam adijcimus refectiunculam , quae saepenumerè in coenam degeneret . Abstinebant illi etiam piscibue , omnique potu , qui inebriare potest : nunc in solis carnibus ciborum delectus ferè consistit . Denique veteres Christiani , quoad hanc ieiunandi legem admodum rigidi , paucissi● os ab illius obseruatione eximebant : nunc infiniti , aut imbecillitatis aut necessitatis titulo bac obl'gatione l'berantur . Laurent . Beyerl . prompt moral . part. 3. in festo Cinerum , tex. 3. pag. 63 , 64. How much ( saith he ) hath hitherto beene abated of the former seueritie of the ancient Fasts ? Our forefathers , on Wednesday , Friday , and most of them on Saturday also , did not onely abstaine from flesh meates , but did also fast : but now we keepe Friday and Saturday for the memory of Christs Passion and death , only with forbearing some meates , [ without intermitting any meale . ] They to their fastings ioyned watchings , and had night-assemblies for prayer vnto God ; we haue onely kept a little semblance of one of them , namely of Christmasse Eue. They continued their Fasts till three of the clocke , yea till euening ; nor were they wonted to dine , but to sup : we breake off our Fasts at mid-day , and take our dinners , and them such , that we doe easily recompence the foregoing abstinence with plentie and varietie of meates . They allowed but one onely Refection , and that a slender one : we to a long and full Dinner , doe adde an euening Refection , which many times doth degenerate into a Supper . They abstained from fish , and all drinke that may intoxicate the braine : now our choise of meates consisteth for the most part in the forbearing of flesh alone . Finally , the ancient Christians , being very strict about the rules of fasting , did exempt very few from the obseruance thereof : but now the number is infinite of them , that vpon pretence of weaknes or necessitie are freed from this bond . And from all this hee inferreth , (a) (a) Vnde quum dominum habeamus tam mansuetum , Ecclesiam matrem tam benignam , quae infirmitatibus nostris condolere non negligit , nihilque quod supra vires sit , exigal : exhibeamus nos etiam dicto eorum audientes , &c. Beyer . l. c. that seeing we haue so milde a Lord , ( I suppose he meaneth the Pope ) and so tender a mother , the Church , which is not backward to condole our infirmities , and requireth nothing of vs aboue our strength ; let vs yeeld our selues obedient to their command , &c. And surely , he that will not yeeld to so easie a penance , deserueth to pay for it in Purgatorie . But the thing that I intend in transcribing these two Authors , is , at one view to let the world see , how much the Church of Rome , euen by the confession of her owne flatterers , is degenerated from the practice of the Primitiue and purer Church . And therefore when they alledge vnto vs the sayings and doings of Fathers and ancient Writers , for defence and commendation of their Fasts , they doe therein play the Gibeonites with vs . They tel vs of old fasting daies aforetime , of choise of meates vsed in the Primitiue Church , and what account the Fathers made of the Fast of Lent ; but when they put these names vpon their owne Fasts , they shew vs but their owne worne raggs and broken bottles , and clowted shooes , which they would make vs beleeue came afarre off , euen from the first times of the Primitiue Church : and if we will beleeue them vpon their owne word , as the Israelites beleeued the smooth tale of the Gibeonites , then we may be deceiued by these Iebusites , as they were by those Gibeonites . But if we aske counsell at the mouth of the Lord , or if we aduise with the ancient Fathers of the Church , we shall finde that all this stuffe is but counterfeit trash ; no more like to the Fasts of the Prophets , Apostles , ancient Fathers and Christians of former times , then an Ape is like to a man .

Secondly , We may note out of the former passages , that they know not how to define a Fast , but so , as that they must withall contradict their owne rules , and condemne their owne practice . For in their definition of a Fast , they say , that it is a straiter abstinence then the rules of Temperance doe require : and yet by their rules a man may eate and drinke excessiuely , without breaking of a Roman Fast . They say in their definition , that in a Fast there must bee but one Refection ; and yet by their rules , a man may eate a full Dinner , and a little Collation , which proueth a iust supper , and drinke what he will all day long . They say in the definition , that a Fast is a longer abstinence then ordinarie , and that the time of refection then must be later : and yet by their rules a man may take his meale at twelue , eleuen , or tenne of the clocke ; which is , I thinke , as soone as any man vseth to dine on ordinarie dayes . And lastly , in the definition they say , that a Fast , both for the continuance of the abstinence , and for the qualitie of the meate when the abstinence is ended , must be such as may beat downe the body , tame the flesh , and bridle concupiscence ; and yet by their rules , a man may eat & drink so much and so often , as will breede no affliction to any man liuing . Thus their doctrine is crossed by their owne definition . Nor could it well bee otherwise . For both their doctrine in the particulars , and their practice in the vse of a Fast is such , as that if they had framed a generall definition of a Fast , that had bin agreeable thereunto , it would plainely haue appeared , that they had bidden open defiance to all Antiquitie , yea , and to their elder Schoolemen too . And therefore they thought it better in generall to professe conformitie to Scriptures and the ancient Church , and in particular so to molde it by distinctions and considerations and congruities of a reasonable alteration , as might serue to bleare their eyes that are wilfully blinde . But a wise man , who hath his eyes in his head , will easily see the disproportion betweene their generall definition and their particular doctrines .

Thirdly , we may gather from the premises , that the religious Fasts of Rome are nothing but a superstitious fopperie ; and a meere mocking both of God and men . For all is but an out-side , there is no pith nor vertue within : a Fast in name , but in deede nothing lesse . I shall not neede to declare this further in this place ; it is sufficiently demonstrated already : and if neede be , we haue the witnesse of one of their owne Prophets , who confesseth in a manner as much as I haue said . For , (a) (a) Et sanè non multùm ieiunat , qui in diebus ieiuniorum non ●rctiùs ieiunat , quàm Ecclesia iubet ; hoc est , qui edit & bibit omnia quae Ecclesia permittit , vel quae non punit . Lorich . Thesaur . v. Ieiun . nu. 10. pag. 1130. to say the truth , ( saith he ) he fasteth not much , who on fasting dayes fasteth not more straitely then the Church doth command : that is , who eateth and drinketh al things which the Church doth permit , or which it doth not punish . By which last words , added ( as I conceiue ) by some Censor before hee licensed the Booke to the Presse ; though he mayseeme to sup vp againe his owne breath , and onely to say , that the Church doth tolerate these things without giuing allowance to them : yet this qualification will not helpe the matter . For whatsoeuer they suffer to goe vncontrolled , that they allow as lawfull and without fault ; as hath alreadie bin declared . But Lindan is plaine , and speaketh home , when he calleth their Fasts [ Ieiunia Epicurea , ] Epicures Fasts . And indeed they haue more affinity with the feeding of an Epicure , then with the fasting of a deuout Christian . In respect of all which , as our Sauiour said to his Disciples , When ye fast , be not as the Hypocrites , of a sad countenance , &c , so let me say to all sincere Christians , When ye fast , be not as these Hypocrites , al for shew and nothing for substance . But when ye fast , vse a true abstinence , such as may afflict the body , master the flesh , eleuate the soule , and humble the whole man by repentance and sorrow : and together with outward abstinence ioyne inward exercises of deuotion , examining your consciences , acknowledging your sins , condemning your own selues , as vnworthy to taste of any of Gods creatures ; and running to the Throne of grace for mercie and forgiuenesse : that your sinnes beeing pardoned , your consciences may bee comforted , and your soules better enabled for Gods seruice .

Fourthly , we may gather , what a smooth and easie way the Church of Rome doth paue for men vnto heauen and happinesse . For these loose and licencious Fasts of theirs , they say that they haue great power both to merit heauen , and to free a man from Purgatorie . But if they can merit and satisfie in this manner , and by this meanes ; they may with much ease haue many merits , and great store of satisfactions : nor is it any wonder that they talke of such a multitude of these things laid vp in the Churches Treasurie . It is a wonder rather , if the Treasurie of the Church bee not long since so full , that they want soules to bestow them vpon . Yea , and a wonder it may well seeme , if on the other side , there be any man so carelesse of himselfe , as to stand in need of them . For he that for his soules health will not fast ( as they call fastnig ) so often and so much as they doe require , is a most negligent man of his saluation ; and it is pitty that euer he should goe to heauen , or be deliuered from Purgatorie or hell . But those who heare Christ say , and consider what he meaneth , when he saith , Striue to enter in at the strait gate ; cannot thinke to buy heauen at so easie a rate , nor to make satisfaction for their sins with so sleight a penance . They will thinke all little enough , though with Dauid , and Daniel , and Ezrah , they chasten and afflict their soules with fasting . Nor will they thinke when all is done , to merit heauen , or to satisfie Gods Iustice by it . Let Papists preach their merits while they will , true Christians wil be both more penitent , and lesse proud .

FINIS .