THE
HISTORY
OF
LENT-FAST
.
YOu
must
not
deeme
it
a
tricke
and
affectation
of
noueltie
,
if
I
now
prefer●e
no
Text
vnto
my
Sermon
.
It
might
be
from
the
example
of
Nazianzene
,
and
Ambrose
,
and
Chrysostome
,
in
their
Homilies
,
and
Panegyricks
,
and
Orations
vnto
the
people
.
But
indeed
I
could
not
finde
any
conuenient
Text
of
Scripture
from
whence
aptly
to
deriue
my
discourse
vnto
you
,
and
therefore
I
haue
proposed
none
.
Yet
I
will
not
wander
either
in
my selfe
or
from
the
expectation
of
this
time
.
My
discourse
shall
haue
at
least
some
certaine
title
and
name
vnto
a
sense
.
It
shall
bee
concerning
the
present
time
of
Lent
.
And
as
of
subiect
,
so
of
habit
;
Simplex
munditijs
.
A
plain
Lent-History
,
without
varnish
and
florish
of
words
.
I
desire
not
so
to
●atch
your
applause
;
or
with
no
memory
and
no
Text
to
make
my selfe
a
fable
of
the
towne
.
But
if
I
may
haue
your
fauour
and
patience
,
and
ciuilitie
.
Tradam
inprimit
vo●is
quod
&
accepi
.
I
will
especially
and
onely
deliuer
vnto
you
such
things
as
I
haue
learnt
either
from
experience
or
reading
.
And
so
to
begin
without
more
tediousnesse
of
preface
;
consider
with
me
for
Lent
,
first
of
the
authoritie
by
which
it
hath
beene
for
so
many
ages
ordain'd
and
continued
in
the
Church
.
Secondly
,
of
the
practice
,
and
vse
and
abuse
of
Lent
in
the
Christian
world
.
Lent
in
our
English
and
mother
tongue
giues
no
euidence
vnto
the
Ecclesiasticall
nature
and
ceremonie
of
the
time
being
deriued
from
a
word
which
to
the
Dutch
signifies
either
the
Spring
season
,
or
longitude
;
because
our
Lent
falls
in
the
spring
of
the
yeare
,
when
the
dayes
doe
more
apparantly
grow
long
of
light
and
houres
:
but
in
other
tongues
the
word
is
more
concerning
.
In
Slauonish
,
Lent
is
called
Gouenia
,
the
reuerend
time
,
as
in
which
the
stirre
of
dyet
and
luxurie
seemes
somewhat
restrained
,
and
all
gainesse
of
clothes
,
and
pompe
of
maskes
,
and
sports
,
and
triumphes
faine
to
yeeld
one
while
and
space
vnto
the
more
modest
behauiour
and
simplenes
of
Religion
,
{αβγδ}
,
saith
Saint
Chrysostome
.
There
is
in
Lent
a
kinde
of
reuerend
solitude
and
calme
of
the
yeare
,
{αβγδ}
.
And
the
phantasie
and
conceipt
of
worldly
things
is
set
apart
,
{αβγδ}
,
when
there
is
no
gaping
and
rawling
and
hurrie
,
and
currying
vp
and
downe
with
cookes
and
slaughters
of
sheepe
and
beeues
.
Another
word
the
Slauonians
haue
also
to
expresse
the
nature
of
the
time
,
and
that
is
Chetverodes
atnitsa
,
in
which
they
agree
with
many
other
moderne
tongues
,
who
call
it
in
a
like
manner
,
Quaresme
,
Quaresma
,
Quaresima
,
Quadragesima
,
in
imitation
of
the
Greeke
originall
word
{αβγδ}
which
signifies
the
space
or
ceremonie
of
40.
dayes
.
't
is
the
obseruation
of
many
,
of
Eusebius
,
Socrates
,
Zozo●ene
,
Cassiodorus
,
Nicephorus
,
that
although
in
diuers
countreyes
the
number
of
the
dayes
were
in
some
places
more
,
in
others
lesse
,
yet
all
called
the
fast
before
Easter
,
{αβγδ}
,
The
fast
of
40.
Some
saith
Eusebius
are
of
opinion
,
that
we
ought
to
fast
but
one
day
before
Easter
,
some
will
fast
two
,
some
more
,
many
forty
.
They
bee
the
words
of
Irenaeus
vnto
Victor
Bishop
of
Rome
.
And
because
the
last
are
not
fully
translated
according
to
the
sense
of
the
Originall
,
receiue
it
thus
.
There
is
not
saith
hee
onely
difference
about
the
day
of
Easter
,
but
also
for
the
manner
of
the
faste
.
Some
thinke
they
ought
to
faste
but
one
day
,
some
two
,
some
more
;
some
fasting
but
one
,
measure
their
day
by
40.
houres
of
day
and
night
together
.
Irenaeus
seems
to
intimate
a
manner
amongst
the
Christians
of
fasting
40.
houres
in
resemblance
of
Christs
40.
dayes
;
of
which
in
place
.
Some
saith
Sozomene
reckon
sixe
weekes
for
their
faste
,
as
the
Illyrians
,
and
the
more
Westerne
people
,
with
all
Lybia
and
Egypt
,
and
Palestina
.
Some
number
seuen
,
as
the
people
of
Constantinople
,
and
the
bordering
Nations
,
so
farre
as
the
Phenicians
.
Some
fast
3.
weeks
of
dayes
in
sixe
or
seuen
weeks
;
some
three
immediately
before
Easter
;
some
two
,
as
the
sectaries
of
Montanus
;
and
of
these
mens
three
annuall
fastes
we
also
reade
in
S.
Ierome
,
Socrates
againe
repeates
the
like
varietie
.
For
those
saith
hee
who
are
of
Rome
,
Saturday
and
Sunday
excepted
,
doe
fast
three
weekes
before
Easter
.
Those
of
Illyria
and
all
Greece
,
and
all
that
dwell
at
Alexandria
,
begin
their
Easter-fast
sixe
weekes
before
the
day
.
Some
again●
begin
their
faste
seuen
weekes
before
,
though
in
those
they
fast
but
15.
dayes
at
seuerall
times
.
Now
if
concerning
this
difference
of
the
obseruance
,
and
yet
so
generall
agreement
for
the
name
of
forty
dayes
,
wee
search
a
reason
of
antiquitie
,
peraduenture
wee
shall
better
vnderstand
the
nature
,
valew
and
authoritie
of
this
institution
,
which
hath
giuen
vnto
vs
the
custo
me
of
Lent
,
for
so
necessary
discipline
of
the
Church
.
First
,
't
is
not
the
answere
,
but
the
wonder
of
Socrates
in
the
fift
booke
of
his
Ecclesiasticall
history
,
the
22.
Chapter
,
{αβγδ}
.
Diuers
,
saith
hee
,
stirring
vp
their
wits
and
braines
curiously
,
haue
giuen
diuers
reasons
,
{αβγδ}
.
But
for
my selfe
,
I
cannot
choose
but
wonder
,
Cassianus
in
his
21.
Collation
,
although
hee
could
bee
well
content
,
vt
pia
simplicitas
huius
rei
amputaret
quaestionem
.
That
a
religious
simple
ignorance
should
relieue
the
hazard
of
a
resolution
,
and
doth
confesse
,
quod
protecto
rationem
huius
rei
humana
obliterarit
incuria
.
That
indeed
the
heedlesse
incuriousnesse
of
times
hath
blurd
the
certaine
and
true
answere
;
And
that
no
Lent
at
all
was
obseru'd
in
the
fresh
Primitiue
Church
;
and
to
stop
a
replie
of
discerning
men
,
hath
so
begun
his
20.
Chapter
.
Hâc
igitur
Quadragesimae
lege
,
huius
exigui
canonis
subiectione
qui
iustus
atque
perfectus
est
non
tenetur
,
That
good
wise
men
are
not
bound
vnder
so
poore
canonicall
obedience
:
yet
to
seeme
ignorant
of
nothing
altogether
in
a
question
of
lay
people
.
Legi
deest
quicquid
contigerit
onorari
,
It
seemes
no
Law
saith
St.
A●●stin
of
which
the
Priest
can
giue
no
reason
,
to
feed
Lay
beliefe
,
whose
guts
were
sorely
griped
with
this
Religion
,
at
last
he
straines
an
answere
with
fortasse
,
peraduenture
.
Fortasse
vel
propter
hoc
visum
sit
;
peraduenture
all
haue
thought
good
to
call
the
〈…〉
ster-fast
by
the
name
of
40.
dayes
,
because
wee
read
〈…〉
at
for
forty
dayes
,
Moses
and
Elias
,
and
our
Sauiour
〈…〉
pt
an
entire
Fast
in
the
old
and
new
Testament
;
or
〈…〉
cause
in
dayes
we
may
represent
those
yeares
for
the
〈…〉
ace
of
which
the
residue
of
the
Iewes
wandered
in
a
〈…〉
ldernesse
betwixt
Egypt
and
the
Holy
Land
.
These
〈…〉
d
such
like
are
the
arguments
of
Lent
,
which
I
rehearse
〈…〉
ther
vnto
your
censure
then
memorie
.
And
two
of
〈…〉
ese
arguments
and
authorities
for
Lent
,
I
finde
to
bee
〈…〉
credit
with
St.
Austin
in
his
19.
Epistle
vnto
Ianu
〈…〉
ius
,
Quadragesima
sanè
i●iuniorum
habet
authoritatem
,
〈…〉
ent
,
saith
hee
,
hath
authoritie
for
a
Faste
,
in
the
old
〈…〉
estament
from
the
Fast
of
Moses
and
Elias
;
and
in
the
〈…〉
ew
,
because
our
Sauiour
likewise
fasted
the
same
num
〈…〉
er
;
demonstrans
Euangelium
non
distare
à
Lege
&
Prophe
〈…〉
,
shwing
by
such
example
,
that
the
Gospell
did
not
di●
〈…〉
r
from
the
Law
and
the
Prophets
.
Another
autho
〈…〉
tie
for
our
Lent-fast
of
forty
dayes
,
hee
hath
there
gi
〈…〉
en
also
from
some
mysterie
of
the
number
,
which
I
〈…〉
ould
willingly
translate
vnto
you
,
were
not
the
per
〈…〉
lexitie
and
riddle
of
his
Pythogoricall
Arithmeticke
too
〈…〉
ard
for
a
mixt
auditorie
.
I
thinke
hee
might
say
of
〈…〉
hat
in
respect
of
most
men
,
as
Petrarch
did
sometimes
〈…〉
f
an
obscure
Sonnet
;
Intenda
mi
chi
puo
,
che
m'intend
〈…〉
.
Vnderstand
who
can
,
I
vnderstand
my selfe
,
yet
per
〈…〉
duenture
this
authority
with
St.
Austin
was
of
most
〈…〉
rice
by
a
rule
which
hee
hath
in
the
same
Epistle
.
Sed
〈…〉
amenita
se
habet
.
But
it
comes
so
to
passe
,
that
a
thing
〈…〉
ntimated
by
allegoricall
signification
is
more
mouing
and
affecting
,
and
so
more
honoured
,
quàm
si
verbis
〈…〉
roprijs
diceretur
apertissimè
,
then
if
in
proper
cloquence
the
same
thing
should
bee
vnfolded
most
perspicuously
.
But
howsoeuer
,
or
at
what
rate
soeuer
either
hee
or
any
other
may
seeme
to
valew
such
mysteries
,
yet
in
his
86.
Epistle
to
Casulanus
speaking
of
Moses
and
Elias
,
and
the
Faste
of
many
other
holy
men
in
Scripture
,
he
concludes
in
these
words
.
Haec
exempla
Sanctorum
nec
ad
persuadendum
cuiuscunque
diei
ieiunium
valent
.
The
examples
of
these
holy
men
enforce
not
a
Faste
vpon
any
certaine
time
.
And
againe
in
the
same
Epistle
towards
the
end
,
hee
speakes
more
plainly
.
Quibus
autem
diebus
oporteat
ieiunare
praecepto
Domini
vel
Apostolorum
non
inuenio
definitum
.
I
finde
,
saith
he
,
no
precept
either
of
our
Sauiour
or
his
Apostles
determining
on
what
dayes
fasting
ought
to
bee
obserued
.
And
to
this
agrees
also
St.
Chrysostome
,
as
we
may
reade
in
a
Homelie
of
his
in
the
6.
Tome
of
our
edition
,
pag
.
381.
where
he
sayes
,
{αβγδ}
,
at
the
beginning
and
anciently
men
receiu'd
the
Sacrament
when
they
pleas'd
,
but
especially
at
this
time
of
his
passion
,
which
afterwards
gaue
occasion
for
an
assembly
of
Fathers
to
designe
the
Faste
of
40.
dayes
.
Now
although
there
bee
more
alike
trifling
authorities
for
the
establishment
of
Lent
,
by
some
related
,
by
others
peremptorily
enforced
,
it
suffices
me
in
these
two
to
giue
you
some
short
censure
and
estimate
of
the
rest
.
For
the
last
it
consists
onely
on
a
deuice
of
number
,
and
how
small
proofe
numbers
are
amongst
men
who
will
not
suffer
their
vnderstanding
to
bee
cousened
with
a
phantasie
is
to
me
most
cleare
and
euident
.
I
know
numbers
are
much
made
of
by
Hilarie
,
Ierome
in
some
places
,
a
hundred
times
as
Mirandula
tels
vs
by
Basill
,
Nazianzene
,
Ambrose
,
Origen
,
Austin
,
and
others
.
The
Ecclesiasticall
Doctors
are
in
this
respect
busie
;
vsque
ad
curositatem
si
dici
potest
,
euen
vnto
curiositie
,
if
a
man
may
haue
leaue
to
speake
truth
,
who
can
read
or
heare
with
patience
when
they
talke
of
perfect
happie
numbers
,
as
3.9.4.12.50.7
.
and
numbers
vnluckie
.
as
40.20.2.8
.
credat
Iudaeus
,
let
the
circumciz'd
Cabalist
Iew
,
belieue
them
if
hee
please
,
and
the
mysterious
Pythagorean
who
feares
to
eate
beans
.
For
my selfe
I
constantly
auouch
the
rule
of
Melancthon
.
Quantitatum
nulla
est
efficacia
,
Quantities
and
numbers
haue
not
the
vertue
to
effect
in
nature
or
commend
in
manners
and
customes
,
we
may
{αβγδ}
as
Iulian
speakes
sport
out
a
commendation
of
some
things
from
numbers
in
a
priuate
familiar
Epistle
,
such
as
his
is
vnto
his
friend
Serapion
,
endeering
a
gift
of
Damaske-sigs
,
because
they
were
a
hundred
.
For
Iupiters
buckler
had
in
Homer
a
hundred
tassels
,
strong
Briareus
a
hundred
hands
.
Apollo
slew
the
serpent
Python
with
a
hundred
shafts
.
Crete
had
a
hundred
Cities
.
Thebes
,
a
hundred
Gates
,
and
a
Hecatombe
is
a
magnificent
Sacrifice
.
But
articles
of
Creed
and
Christianitie
are
not
so
easily
to
be
taken
●nto
reuerence
.
And
St.
Chrysostome
hath
giuen
a
iust
censure
against
all
such
wizards
of
Arithmeticke
in
his
24.
Homelie
vpon
Genesis
,
at
the
2.
verse
of
the
6.
Chapter
Of
euery
cleane
beast
thou
shalt
take
with
the
7.
and
7.
but
of
vncleane
cattell
.
2.
{αβγδ}
.
Many
finde
out
strange
Muthologies
and
fables
vpon
these
words
,
{αβγδ}
,
cunning
notes
of
Numbers
:
but
as
hee
there
goes
forward
,
their
labour
was
,
{αβγδ}
,
an
vnseasonable
curiositie
,
from
which
{αβγδ}
,
most
heresies
haue
had
their
birth
and
beginning
.
Concerning
the
former
argument
for
Lent
from
Moses
and
Eliat
and
our
Sauiour
you
haue
already
heard
how
St.
Austin
hath
retracted
and
vnsaid
himselfe
.
And
for
my
part
I
haue
herein
more
wonder
then
reproofe
,
were
there
no
humane
examples
in
the
life
of
Christ
,
and
the
connersation
of
these
two
Prophets
:
But
wee
must
vainely
follow
their
miraculous
Faste
with
a
dainty
choyce
of
abstinence
.
I
heare
what
St.
Austin
once
speakes
,
Nam
ei
ad
ipsum
quadragenarium
numerum
peruenisse
quendam
è
fratribus
fide
dignissimis
obseruatum
est
.
For
saith
hee
,
't
is
assur'd
vnto
mee
by
men
of
credit
that
one
man
did
fulfill
with
perfect
abstinence
the
entire
Faste
of
40.
dayes
.
But
consider
,
if
the
resemblance
of
such
Faste
commonly
,
and
amongst
the
most
will
not
giue
iust
occasion
of
laughter
and
contempt
to
Iewes
and
Painims
?
If
we
Faste
at
any
time
to
bring
our
bodies
vnder
,
t
i's
praise
worthy
.
But
how
is
it
to
Faste
from
flesh
onely
,
because
they
did
eate
nothing
?
I
speake
in
respect
of
other
Countreyes
,
where
in
faste
and
abstinence
from
flesh
,
they
eate
all
sorts
of
the
most
lushious
fish
,
Sturgeon
and
Sammon
,
and
Turbet
and
Mullet
,
Crabs
,
Lobsters
,
Oisters
,
Cockles
,
Caueare
,
Potargos
,
Anchouis
,
a
thousand
varieties
of
candied
and
conseru'd
fruits
,
broths
spiced
with
so
many
costly
ingredients
,
Pottage
of
Aemons
,
of
Macarons
,
of
Mushroms
,
vse
in
stead
of
Butter
the
cleere
Rocke-oyles
of
Zante
,
Candie
,
or
better
grounds
,
and
drinke
all
downe
with
the
most
heating
wines
of
Italie
,
Spaine
,
Greece
,
which
sparkle
lust
in
the
glasse
.
How
contracted
and
ascheticall
the
Catholique
diet
is
in
fish
,
consider
from
a
Bishop
of
their
owne
in
a
Booke
which
I
shall
againe
name
.
Hee
tels
vs
that
Adrian
the
6.
was
a
man
of
heauie
vnderstanding
,
and
most
clownish
and
insipide
of
his
palate
,
because
hee
delighted
in
a
vulgar
fish
called
Merluccia
,
and
so
buying
all
vp
made
it
come
to
bee
of
high
price
,
ridente
toto
foro
piscario
,
to
the
scorne
of
the
whole
fish-market
.
And
againe
hee
tels
vs
from
the
taste
of
the
learned
Pogius
sonne
,
a
familiar
parasite
and
Critticke
of
the
Pontificall
Tables
;
that
the
Sturgeon
was
in
comparison
an
vnsauorie
fish
with
exuberancie
of
glutinous
brawnie
substance
,
and
so
fittest
for
the
seruants
,
so
they
sent
in
the
head
swimming
in
white-broth
,
whence
the
Lords
might
picke
some
few
dainty
bits
.
O
what
a
glut
would
it
be
to
your
eares
if
I
were
a
Platina
,
able
as
well
to
dresse
the
Popes
Kitchin
as
his
consistorie
.
They
that
please
may
read
his
Booke
which
hee
hath
written
de
obsonijs
&
pulmentis
,
quibus
praecipue
in
Romana
curia
vtantur
,
of
the
meates
and
gellies
,
and
sauces
which
are
vsed
in
the
Papall
Court
.
How
do's
indignation
sometimes
struggle
to
get
forth
and
giue
censure
vpon
his
Masters
.
Vidi
ego
plerosque
,
saith
hee
,
non
Romae
modo
.
I
haue
seene
very
many
not
at
Rome
onely
,
vbi
monstra
hominum
magnâ
impensa
aluntur
,
where
monsters
of
men
are
maintain'd
at
most
excessiue
charge
,
but
euery
where
in
the
chiefe
Cities
of
Italie
,
I
haue
seene
and
knowne
many
,
plerosque
more
then
a
great
many
,
who
wearied
out
with
gluttony
and
often
change
of
dainties
,
haue
sent
farre
and
neere
to
finde
out
and
hire
at
any
price
Cookes
that
could
deuise
a
new
dish
,
to
spurre
vp
their
dul'd
and
surfetted
appetite
.
Quantum
auri
dij
immortales
.
Good
God
,
how
much
gold
hath
beene
spent
in
such
abuses
:
but
obserue
how
he
dares
not
speake
the
whole
truth
,
and
yet
shuts
vp
his
discourse
in
this
disdaining
manner
,
verum
ad
instituta
redire
tutius
est
,
quam
hijs
bilem
irritare
qui
cum
intemperantur
viuant
,
parci
tamen
ac
frugi
videri
volunt
.
But
't
is
safest
saith
he
to
returne
vnto
our
purpose
and
leaue
prouoking
the
choller
of
those
men
,
that
liue
thus
intemperate
,
and
yet
will
needs
be
esteemed
sparing
and
thrifty
in
their
diet
.
If
they
would
indeed
faste
,
and
not
deceiue
the
world
with
an
ostentation
,
let
them
heare
St.
Ierome
.
Fortissimum
ieiunium
est
aqua
&
panis
.
The
most
pining
Faste
is
bread
and
water
,
and
fittest
to
subdue
the
bodie
.
Dùm
delicias
sectamur
à
regno
coelorum
retrahimur
.
We
goe
backe
from
Heauen
to
find
out
a
dainty
choyce
of
Fast
in
Merlucciaes
and
Sturgeons
heads
.
Such
things
they
may
call
Faste
as
the
Spaniards
in
Prouerbe
call
Collops
and
Egges
,
duelos
y
quebrantos
,
griefes
and
complainings
.
Yet
millions
of
good
men
in
the
world
would
reioyce
and
blesse
God
for
plentie
of
worse
meate
then
these
,
though
they
neuer
eate
mutton
in
their
life
.
To
speake
in
Tertullians
words
in
his
second
Booke
against
Marcion
.
Though
these
spirituall
Lordings
of
Rome
pretend
pennance
,
ciborum
pretiosa
ambitio
non
detrahitur
,
an
ambitious
seruice
of
high
feede
is
nothing
wanting
;
if
it
bee
then
for
their
commendation
of
eating
no
flesh
,
I
willingly
againe
bestow
on
them
one
more
authoritie
to
countenance
their
Faste
,
from
St.
Ierome
,
who
speakes
thus
,
that
hogs
,
and
bores
,
and
deere
,
and
other
such
like
Cattell
were
created
to
feed
Wrestlers
,
Soldiers
,
Marriners
,
Orators
,
Diggers
in
mines
and
other
handicraft
people
,
who
want
not
a
corpulent
robustiousnesse
to
labour
and
beate
one
another
,
not
for
religious
men
,
who
should
rather
say
with
the
Apostle
,
when
I
am
weake
then
am
I
strong
.
But
as
I
haue
before
said
,
it
can
neuer
enter
into
my
beleefe
,
that
the
Hierarchie
of
Rome
doe
not
praise
Faste
with
full
stomacks
where
Cooks
are
so
much
valued
;
Poeticall
,
miraculous
Cooks
,
with
spices
and
sugars
and
cyles
and
a
thousand
other
delicacies
are
powerfull
to
force
a
Metamorphosis
of
nature
in
a
dish
.
Heare
one
Storie
out
of
Athenaeus
in
his
first
booke
.
Nicomedes
King
of
Bythinia
,
being
in
some
expedition
,
as
it
seemes
against
the
Scythians
twelue
dayes
iourney
from
the
Sea
,
and
in
the
midst
of
winter
,
{αβγδ}
.
Hee
long'd
for
a
Pilchard
or
a
Herring
,
or
a
Sprat
,
and
presently
his
Cooke
got
a
Turnip
,
shap'd
it
into
fashion
,
and
with
oyle
,
salt
,
and
twelue
graines
of
blacke
poppie
,
so
deceiu'd
his
Lords
taste
,
that
hee
praised
the
roote
vnto
his
Guests
for
an
excellent
fish
.
If
Cookes
can
make
fish
of
rootes
,
certainly
they
can
make
fish
a
neerer
counterfeit
of
flesh
,
and
neither
fish
nor
flesh
nor
rootes
of
what
kinde
soeuer
bee
as
otherwise
Cyprian
would
call
them
sibi
innocentes
,
innocent
vnprouoking
meats
in
the
Chargers
of
Popes
,
Cardinals
,
Bishops
,
Lords
and
Ladies
of
monasticall
conuersation
.
Let
mee
returne
,
and
not
ryot
out
my
Discourse
.
From
the
example
of
Moses
,
Elias
,
and
Christ
,
wee
might
on
both
sides
learne
more
concerning
behauiour
then
F●ste
.
From
Christ
better
then
from
the
Stoique
porch
,
we
may
learne
,
that
no
shame
is
of
any
thing
but
vice
.
When
hee
made
no
method
of
Faste
,
as
did
the
Pharisees
;
was
sometimes
in
Companie
and
friendship
with
Publicans
and
drunkardes
;
and
hee
and
his
Apostles
did
eate
with
vnwash't
hands
:
neither
fear'd
to
doe
offices
of
nature
and
goodnesse
on
the
Iewes
Sabbath
.
From
Moses
we
may
l●arne
charity
vnto
men
with
whom
we
haue
one
faith
,
one
God
,
one
Baptisme
,
a
neerer
alliance
then
of
flesh
and
consanguinitie
,
when
hee
sayes
vnto
God
in
the
32.
of
Exodus
.
Oh
,
this
people
haue
sinned
a
great
sinne
,
and
haue
made
them
Gods
of
gold
,
and
now
forgiue
them
their
sinne
;
or
if
thou
wilt
not
,
wipe
mee
out
of
the
Booke
which
thou
hast
written
.
And
from
Elias
let
vs
learne
to
correct
any
imagination
of
our
owne
solitarie
Religion
,
when
in
the
3.
of
the
Kings
the
9.
Chapter
;
't
is
the
answere
of
God
himselfe
vnto
his
slender
conceit
of
being
left
a
good
man
alone
,
at
the
18.
verse
.
And
I
haue
left
me
seuen
thousand
in
Israel
,
of
which
neuer
man
bowed
his
knees
vnto
Idolatry
.
From
this
let
our
rash
giddie
puritans
learne
not
to
condemne
all
papists
,
and
the
vehement
Iesuiticall
Catholique
not
to
hurle
damnation
againe
vppon
all
that
haue
protested
against
the
infinite
abuses
of
the
Romane
tyrannie
,
but
reclaime
that
their
bruitish
assertion
.
Eum
qui
credere
ausit
pertinacem
proteflantem
posse
Saluari
,
hoc
ipso
à
Catholica
fi
deexcidere
.
That
hee
who
belieues
the
possible
saluation
of
a
confident
Protestant
is
an
Apostate
of
the
Catholique
faith
.
And
thus
much
be
spoken
for
the
authoritie
of
Lent
,
Which
being
long
since
considered
by
the
Authors
of
the
Helueticke
confession
,
made
them
deliuer
their
opinion
in
this
briefe
manner
.
Quadragesimale
ieiunium
vetustatis
habet
testimonia
,
sed
nulia
ex
literis
Apostolicis
:
ergo
non
debet
nec
potest
imponi
fidelibus
.
It
followes
now
that
wee
also
view
the
practise
of
this
ancient
yet
vncertaine
fasting
obseruance
.
Beleeue
me
,
no
man
in
the
world
is
more
sparing
of
preiudice
,
and
yet
if
I
should
spare
,
truth
and
their
owne
historie
are
a
Libell
against
themselues
.
I
am
scarce
more
then
a
relater
,
some
small
learning
hath
freed
mee
from
affectation
or
enuy
in
any
subiect
of
discourse
:
but
I
must
not
faine
my selfe
blinde
,
to
make
other
men
proud
of
their
eye-sight
.
Neither
doe
I
boast
any
prospectiue
glasse
,
to
multiply
and
extend
my
owne
reason
.
Obserue
what
I
deliuer
vnto
you
in
antiquitie
and
experience
,
and
as
in
the
authoritie
so
in
the
practice
,
I
begin
from
the
Ecclesiasticall
Historie
which
may
be
easily
confirm'd
by
a
hundred
collations
.
't
is
the
obseruation
of
Socrates
,
Nicephorus
,
and
Cassiedorus
.
Nicephorus
hath
the
fullest
relation
,
and
therefore
I
first
cite
out
of
his
History
in
the
most
eminent
34.
Chapter
of
his
12.
booke
.
And
the
world
differs
not
onely
saith
he
about
the
number
of
dayes
,
but
euen
about
the
qualitie
of
meates
and
manner
of
abstinence
.
Some
ne
animata
quidem
attingunt
;
they
will
not
taste
any
thing
that
hath
life
.
Some
are
bolder
,
but
on
fish
onely
,
some
eate
birds
also
with
fish
,
because
birds
and
fish
in
Moses
Historie
of
the
creation
had
their
substance
from
the
waters
.
Some
will
neither
eate
nuts
nor
egges
,
nor
berries
;
Some
feed
onely
on
the
fruit
of
trees
,
some
on
drie
bread
onely
,
neither
doe
all
agree
in
the
same
time
of
taking
such
diet
.
Some
eate
not
before
the
ninth
houre
,
some
after
Sunset
;
some
take
their
repastes
onely
euery
second
day
;
some
abstaine
for
three
or
foure
or
fiue
or
seuen
dayes
;
pro
eo
atque
quisque
cibo
carere
vel
vult
vel
potest
,
according
as
euery
man
will
or
hath
abilitie
to
endure
without
restauration
of
nourishment
.
Let
me
also
obserue
one
thing
more
in
this
difference
,
whereas
of
ancient
in
Lent
the
people
did
not
with
permission
legall
eate
any
thing
vntill
Supper
;
in
later
times
Suppers
haue
changed
to
bee
onely
irreligious
.
That
of
ancient
they
did
eate
no
dinners
,
it
appeares
from
many
instances
;
out
of
Cassianus
,
where
hee
makes
this
question
,
Quare
per
totam
Quinquagesimam
abstinentiae
rigerem
prandijs
relaxamus
,
why
in
the
50.
dayes
betwixt
Easter
and
Whitsontide
't
was
the
custome
againe
to
refresh
the
rigor
of
Lent-faste
with
dining
,
and
as
good
Cassander
hath
obseru'd
vpon
the
Hymmes
of
the
Church
;
It
was
once
a
decree
of
the
Cabiloon
Counsell
that
none
should
dare
eate
any
thing
in
Lent
vntill
euening
prayer
were
ended
.
To
performe
which
in
shew
after-ward
,
as
hee
there
tells
vs
,
consuetudo
inoleuit
,
the
custome
grew
familiar
,
that
in
Lent-time
presently
after
Mattens
,
they
did
againe
begin
their
Euening
prayer
,
which
by
order
of
the
Canon
should
not
haue
beene
done
vntill
the
12.
and
last
houre
of
the
day
.
And
so
by
an
indulgencie
,
or
exigencie
rather
of
peoples
stomacks
they
did
in
times
following
come
to
an
order
of
dining
only
,
and
't
was
deem'd
a
great
sinne
to
make
Suppers
;
whence
Erasmus
speakes
in
the
voyce
of
vulgar
apprehension
.
Et
tamen
toto
passim
orbe
coenatur
affatim
nullus
offenditur
;
Though
wee
now
eate
no
flesh
in
Lent
,
yet
euery
where
wee
cate
Suppers
and
there
be
none
offended
.
In
Anglia
vulgus
Quadragesimae
tempore
caenam
iustam
apparatalternis
diebu
nemo
miratur
.
In
Lent
time
the
people
through
England
,
euery
other
day
prouide
a
set
meale
at
night
and
no
man
wonders
at
the
heresie
.
Si
tentes
idem
extra
Quadragesimam
nemo
f●ret
;
and
yet
none
as
hee
there
goes
forwar'd
by
a
custome
of
the
Country
would
seeme
to
endure
so
great
a
wickednesse
,
as
a
Supper
on
Friday
out
of
Lent
.
And
againe
in
the
same
dialogue
putting
on
the
habit
of
an
Inquisitor
,
hee
seemes
much
offended
with
the
liberty
of
a
Frier
,
who
should
say
in
a
Sermon
against
the
order
of
the
Church
;
Nihil
vereamini
,
Feare
nothing
,
if
at
night
you
doe
for
the
weakenesse
of
your
bodie
eate
one
loafe
,
and
drinke
a
pot
of
wine
or
ale
.
All
the
ridiculous
delusions
of
fasting
,
and
all
the
superstitions
,
are
too
many
for
the
measure
of
my
time
.
I
will
heere
repeate
one
historie
of
manie
.
In
the
time
of
Iustinian
the
Emperor
,
there
had
beene
great
Prodigies
,
and
earth-quakes
,
and
deluges
of
the
Seas
,
and
so
great
famine
;
whereuppon
at
Constantinople
the
Emperour
in
the
second
weeke
of
the
Faste
made
proclamation
that
it
should
bee
lawfull
to
sell
and
buy
flesh
in
the
Market
.
Et
hoc
quidem
sic
per
vim
factum
.
And
this
,
saith
he
,
was
done
by
force
.
Populus
●utem
,
but
the
people
resolute
in
their
Superstition
of
p●etie
would
neither
eat
nor
buy
flesh
,
rather
choosing
to
famish
of
hunger
,
then
to
change
any
whit
from
the
tradition
of
their
inueterate
manners
.
Those
that
please
may
imagine
the
people
praise-worthy
for
their
seuere
obedience
vnto
the
lawes
of
the
Church
;
rather
then
to
accept
the
care
of
a
prouident
Prince
.
But
for
my
part
,
I
must
hate
the
Bishops
and
Clergie
then
,
who
with
their
Sermons
and
threatnings
,
seeme
to
haue
kept
the
people
obstinate
to
famine
and
destruction
.
I
must
thinke
of
them
as
Iuuenall
speakes
of
Egypt
,
Horrida
sane
Egyptus
,
indeed
the
Egyptians
are
euen
vnto
horror
superstitious
.
They
dare
not
kill
a
kid
,
nor
bite
a
holy
head
of
Leekes
and
onyons
;
Sed
luxuria
non
cedit
,
but
none
more
luxurious
then
they
,
when
those
people
could
not
bee
supplied
with
herbes
and
fish
,
and
not
much
store
of
flesh
,
a
little
to
relieue
nature
,
I
must
say
againe
in
the
language
of
the
same
Poet
.
Quisnam
hominum
veniam
dare
,
quisue
deorum
,
viribus
abnuerit
dira
atque
immania
passis
;
would
either
God
or
man
bee
offended
if
such
people
did
saue
their
liues
with
the
slaughter
of
beasts
:
And
if
you
will
farther
obserue
,
't
is
no
lesse
pittie
or
sad
sport
to
behold
the
carriage
of
the
Christian
world
in
their
preparation
to
this
staruing
time
.
in
Rusland
,
and
so
in
the
Greeke
Church
,
the
second
weeke
before
this
great
Faste
,
they
call
pièga
nedela
the
pied
weeke
,
as
it
were
the
weeke
of
two
colours
,
because
in
that
,
they
eate
one
day
flesh
,
and
on
the
other
butter
,
and
cheese
,
and
white
meates
.
The
next
weeke
is
called
Maslanitsa
,
or
Sirnou
nedela
,
the
butter-weeke
,
or
cheese-weeke
,
because
on
euery
day
of
that
weeke
,
hauing
left
off
flesh
,
they
feede
on
cheese
,
and
butter
,
and
egges
,
and
milke
and
their
compounds
.
And
in
these
weeks
't
is
incredible
of
the
ryots
,
and
routs
,
and
murders
which
I
haue
knowne
.
Scores
of
men
within
the
walles
of
Muscow
about
this
time
two
yeares
were
stript
and
murder'd
in
their
drunkennesse
,
and
by
an
order
of
the
countrey
taken
vp
from
the
steetes
and
carried
in
heapes
on
Carts
,
vnto
publique
view
to
bee
seene
by
some
officers
of
the
castle
,
whether
any
of
them
did
receiue
pay
from
the
Emperor
,
to
strike
out
their
names
.
Vpon
the
yeare
following
,
a
Bride
and
Brides-groome
,
with
Priest
,
and
all
their
retinue
of
friends
,
in
the
euening
,
as
their
manner
is
,
were
likewise
stript
and
turned
aliue
vnder
the
yce
of
a
Riuer
which
runs
through
the
Citie
,
by
villaines
,
who
make
a
haruest
from
the
luxurie
and
securitie
of
the
time
.
And
if
Greece
and
Russia
seeme
too
farre
from
beliefe
,
the
Latine
Church
will
afford
neerer
infamie
.
In
Guazzo
of
ciuill
conuersation
,
you
shall
read
of
those
who
like
the
Pagan
Priests
whip
themselues
with
vizzard-faces
,
but
so
as
they
are
proud
to
be
knowne
.
In
Castilions
Courtier
,
who
hath
beene
therefore
blur'd
by
the
Index
expurgatorius
,
you
shall
likewise
find
a
strange
iolly
preparation
to
the
demurenesse
of
Lent
,
come
è
vzanza
di
Roma
,
according
to
the
vsance
and
custome
of
Rome
,
you
shall
finde
strange
maskes
and
base
Pageants
represented
with
all
sluttishnesse
,
and
rotten
egges
,
to
the
pleasing
spectacle
of
great
.
Counts
and
holy
Cardinals
standing
to
take
the
view
in
bay
windowes
.
Were
it
not
to
moue
laughter
in
a
place
of
earnest
I
would
translate
vnto
you
the
whole
Scene
as
't
is
there
performed
betwixt
Bernardo
Bibiena
a
gentleman
worthily
addicted
to
the
scorne
of
Monkes
,
and
a
Quirie
of
the
Cardinall
of
S.
Peters
stable
in
Monks
habit
.
In
the
Comment
of
Daniello
vpon
Dante
,
I
reade
also
of
one
Vanni
and
his
companions
,
how
after
their
owne
ryot
in
the
common
luxurious
iollitie
of
this
time
in
one
Carnouall
euening
they
rob'd
the
Church
of
Pistoia
,
and
got
away
all
their
treasurie
and
rich
Copes
.
If
in
scatter'd
places
,
and
by
the
way
,
wee
reade
of
such
Sacriledge
and
Paganisme
and
ryots
in
this
preface
of
Lent
,
what
abominations
doe
they
know
,
who
liue
to
see
them
?
the
stuffing
Bacchanals
of
France
on
Fat-Tuesday
,
the
like
carnes
liendas
or
tollendas
in
Spaine
,
and
those
Carnouals
of
Italie
.
Better
still
to
keepe
flesh
then
to
make
such
foule
Farewell
,
and
that
you
imagine
not
any
popish
Land
free
from
this
scandall
,
they
be
the
words
of
Busbequius
in
his
third
Epistle
.
Quo
tempore
apud
nos
etiam
.
In
this
time
with
vs
also
,
euen
in
the
best
order'd
Cities
,
not
in
Leaguers
onely
,
omnia
perstrepunt
ludo
,
all
are
in
a
noyse
and
hurly
with
playes
and
moriscoes
,
and
songs
and
clamorous
feasts
,
and
drunkennesse
and
furious
madnesse
.
In
so
much
,
saith
he
,
as
in
his
returne
from
vs
,
it
was
the
beleefe
and
a
relation
of
a
Turkish
Embassador
vnto
to
the
great
Sultan
,
that
on
certaine
dayes
all
the
Christians
were
euen
as
mad
as
Bacchus
Priests
and
as
he
thought
on
wednesday
they
did
againe
recouer
their
wits
and
health
,
with
a
certaine
kinde
of
ashes
sprinkled
on
their
heads
in
the
Church
.
It
forces
me
to
stay
longer
in
this
bogge
and
marrasse
of
Lent
.
Those
who
are
better
acquainted
with
Ecclesiasticall
antiquitie
,
shall
finde
that
th●se
manners
also
haue
beene
an
inueterate
disease
of
the
Chuch
.
I
am
sure
't
is
the
complaint
of
St.
Basill
.
It
being
then
the
fashion
not
to
faste
the
Saturdayes
and
Sundayes
of
Lent
,
such
wordes
hee
vses
vnto
his
auditorie
.
{αβγδ}
,
like
trauailers
,
saith
hee
,
who
purpose
a
long
iourney
,
to
day
they
furnish
their
bodies
with
wine
,
against
the
other
fiue
of
faste
,
{αβγδ}
.
In
those
two
they
dranke
as
if
they
would
take
reuenge
of
the
other
fiue
before
hand
;
and
in
these
fiue
they
dranke
water
,
that
in
these
two
againe
they
might
carouse
with
more
capable
stomackes
.
Lent
in
his
quarter
and
time
was
euen
but
a
quarrel
betwixt
staruing
and
drunkennesse
.
It
will
be
nothing
tedious
,
if
I
yet
repeate
his
owne
words
,
{αβγδ}
.
Compare
the
euening
of
this
day
with
to
morrows
worke
.
In
one
you
may
see
the
Citie
like
a
ship
riding
in
a
faire
quiet
harbor
,
after
a
storme
at
Sea
:
againe
,
{αβγδ}
.
See
the
countenance
of
men
to
day
;
see
the
same
to
morrow
.
Now
they
are
swel'd
,
springing
forth
a
dew
of
faint
sweate
;
their
eyes
are
most
,
prominent
,
almost
depriued
of
sight
with
a
cloud
of
indigested
humours
rising
from
their
drown'd
stomacks
.
To
morrow
you
shall
see
all
countenances
more
composed
,
graue
,
of
naturall
colour
,
promising
,
considerate
,
of
quicke
apprehension
,
hauing
within
nothing
offensiue
to
trouble
or
darken
the
sight
and
powers
of
the
soule
.
Such
is
the
businesse
of
Lent
,
of
faint
authoritie
,
of
foule
practice
.
And
what
shall
wee
then
say
?
I
must
first
say
that
I
haue
not
much
beliefe
in
the
many
Panegyricks
of
Lent
which
I
finde
in
ancient
and
moderne
writers
.
If
they
be
not
excessiue
,
heare
first
and
then
iudge
as
you
please
.
In
many
Countreyes
they
haue
close
roomes
heated
with
ouens
to
make
men
sweat
out
all
the
filth
of
their
bodies
.
They
bee
in
Germany
,
Sweden
,
Poland
,
Rusland
,
Turkey
,
and
Barbery
.
They
are
called
Bath-Stoues
,
bagni
,
bagnari
.
To
them
the
married
rise
from
their
beds
to
wash
of
the
night
;
to
them
the
trauailer
goes
to
refresh
the
wearinesse
of
his
limmes
,
the
sicke
man
for
cure
,
and
they
that
are
wel
for
preuention
of
diseases
,
and
peraduenture
with
some
reference
to
this
,
they
be
the
words
of
St.
Chrysost
.
in
his
first
Lent-Homely
,
on
Genesis
,
{αβγδ}
,
like
a
louing
father
God
the
vniuersal
father
of
all
families
,
he
hath
appointed
the
Physick
of
this
Fast
,
{αβγδ}
,
the
cure
and
remedie
of
Lent
,
{αβγδ}
,
by
it
as
in
a
Bathstoue
to
purge
and
wash
of
all
the
spungy
vncleannesse
of
those
sinnes
which
in
the
whole
course
of
the
yeare
before
wee
haue
gather'd
about
our
soules
,
and
bodies
.
Wherefore
Saint
Basill
also
tels
his
Auditorie
,
that
in
all
Churches
God
hath
appointed
Angels
to
write
vp
the
number
of
so
many
heads
as
by
their
leannesse
and
palenesse
of
fasting
may
seeme
to
yeeld
themselues
his
patients
.
These
and
many
such
like
are
the
perswasions
concerning
Lent
in
ancient
times
,
and
in
ours
there
be
also
many
who
imagine
no
lesse
.
Let
one
speake
for
all
.
And
verily
,
saith
he
,
I
haue
sundry
times
had
this
cogitation
in
Italie
,
that
in
great
loosenesse
of
life
and
decay
of
discipline
in
those
parts
,
it
was
the
speciall
great
mercy
and
grace
of
God
,
that
the
seueritie
of
Lent
should
bee
still
preserued
,
lest
otherwise
the
floods
of
sinne
growing
so
headstrong
and
out
ragious
,
and
hauing
no
where
either
bound
,
or
banck
to
restraine
them
,
might
plunge
that
whole
nation
into
such
a
gulph
of
wickednes
,
and
bring
them
to
the
last
extremitie
,
which
should
leaue
neither
hope
for
better
,
nor
place
for
worse
;
yea
,
and
I
was
so
farre
from
thinking
the
institution
of
Lent
superfluous
,
that
I
rather
enclined
to
like
the
custome
of
the
Greeke
Church
,
who
haue
beside
their
great
Lent
,
three
other
Lents
,
euery
yeare
.
But
insteed
of
such
perswasions
and
extaticall
Elogies
of
Lent
,
I
must
say
,
Non
tantì
emam
poenitere
.
The
repentance
of
Lent
is
not
worth
the
loosenesse
of
the
Carnouall
,
and
the
superstition
of
it selfe
in
any
papisticall
territorie
;
and
I
must
rather
say
and
beleeue
with
Cassianus
and
Socrates
,
{αβγδ}
.
That
the
vse
and
precept
of
Lent
is
not
so
high
as
the
age
of
Christ
or
his
Apostles
,
and
that
a
countrey
frugall
manner
of
life
and
dyet
doth
more
piously
and
innocently
prepare
Christians
for
the
holy
Sacrament
of
Easter
,
then
any
Papall
Monasticall
Italian
sadnesse
,
as
wee
may
read
at
large
in
an
Epistle
of
Budaeus
to
Germanus
Brixius
.
Yet
let
no
man
mistake
an
error
from
mee
,
who
am
rather
a
Scepticke
in
the
greatest
part
of
Diuinitie
,
I
prescribe
no
new
Lawes
to
any
Common-wealth
.
Those
who
please
to
retaine
Lent
,
let
them
retaine
it
still
in
Gods
name
vnto
the
end
for
which
it
may
seeme
in
elder
times
to
haue
been
first
ordained
,
to
prepare
men
through
sobrietie
abstinence
,
and
prayer
,
for
the
great
mystery
and
solemnitie
of
Christs
passion
.
I
heare
the
voyce
of
the
Apostle
.
What
art
thou
that
iudgest
another
mans
seruant
?
Vnusquisque
in
sensu
suo
abundet
.
Let
euery
man
be
fully
perswaded
in
his
owne
minde
.
If
any
Common-wealth
for
their
owne
good
,
with
mature
aduice
and
order
,
shall
,
or
haue
thought
fit
to
circumcise
the
number
of
forty
dayes
,
or
abrogate
other
manners
of
Lent
.
I
heare
againe
the
Apostle
{αβγδ}
.
Let
no
man
therefore
iudge
you
in
meate
or
drinke
.
Peraduenture
reason
would
bid
me
say
with
Erasmus
,
Cornarius
,
and
Fuchsius
that
herrings
and
water
are
not
healthy
in
the
spring
season
,
and
that
if
Wednesday
and
Friday
,
or
Friday
and
Saturday
,
which
are
many
differences
betwixt
the
Greeke
and
Latine
Church
were
more
strictly
obseru'd
for
Faste
,
the
great
Fast
of
Lent
might
bee
of
lesse
necessitie
,
although
the
due
obseruance
of
that
and
Easter
,
according
to
the
very
time
not
rightly
order'd
be
in
the
phantasie
of
Oswaldus
S●brickenfuchsius
the
maine
cause
of
all
the
miseries
and
ca●amities
of
the
Christian
world
.
But
heedlesse
of
these
and
the
like
censures
,
let
people
in
all
places
frame
themselues
so
neerely
as
they
can
in
all
Countreys
vnto
obedience
of
those
who
sit
in
the
chayre
of
the
Church
.
Non
placet
ab
istis
stare
,
saith
Erasmus
;
I
will
neuer
range
my selfe
in
their
opposite
side
;
who
scorne
all
Cannons
and
Constitutions
of
the
Church
,
Ob
hoc
ipsum
multa
faciunt
quia
praeceptum
est
ne
faciant
.
Many
such
crooked
people
there
bee
,
who
haue
an
enuious
spight
against
all
order
,
and
from
euery
honest
institution
learne
onely
to
make
a
new
Sinne
of
rebellious
obstinacie
.
As
Tacitus
speakes
of
the
Iewes
'
Nouos
citus
contrariosque
cateris
mortalibus
,
They
haue
euer
new
rites
and
ceremonies
of
their
owne
contrary
to
ours
,
Prophana
illis
omnia
quae
apud
nos
sacra
.
They
stubborn●ly
prophane
all
things
that
order
and
discipline
do's
any
where
keep
holy
.
't
is
vsefull
for
vs
of
Great
Brittaine
venerari
caniciem
Quadragesimae
,
to
reuerence
the
gray
hayres
of
Lent
in
her
Antiquitie
,
and
by
that
meanes
preserue
a
greater
store
of
young
cattle
for
a
more
large
supply
of
the
following
yeare
,
With
vs
the
abuses
are
not
great
,
the
superstition
and
deadly
conscience
is
abated
.
And
't
is
no
impossibilitie
for
willing
men
to
eate
fish
and
butter
,
and
egges
,
and
white-meats
,
and
bacon
in
sixe
weekes
of
the
spring
,
and
yet
sufficiently
maintaine
our
health
in
a
frugall
and
sparing
dyet
.
Man
liues
not
by
bread
onely
.
I
may
adde
not
by
flesh
onely
to
speake
right
in
imitation
of
the
Euangelist
,
but
by
the
power
&
efficacie
of
God
in
all
his
creatures
.
There
bee
many
nations
who
feede
not
so
well
,
they
haue
no
flesh
but
fish
for
meate
,
and
dryed
fish
for
bread
,
and
horse-flesh
without
bread
;
and
yet
they
liue
in
health
.
And
if
length
of
yeeres
be
a
blessing
;
they
liue
as
aged
as
we
and
goe
as
lustie
into
their
graues
the
period
of
all
feeding
,
the
resorte
of
any
dyet
by
whatsoeuer
,
which
is
not
alwayes
of
the
same
delight
and
Estimation
,
As
Iouius
hath
admonisht
vs
in
his
booke
of
the
Romane
fishes
;
whereas
,
saith
hee
,
the
old
Romane
Luxurie
sought
all
creekes
,
and
bankes
,
and
coues
of
the
sea
,
with
their
hookes
and
nets
,
to
furnish
their
Tables
with
fish
.
Nos
vero
contra
,
our
luxurie
is
growne
so
different
of
taste
,
as
if
Law
did
not
restraine
appetite
wee
would
feed
willingly
on
nothing
but
Capons
,
and
Pheasants
,
and
partridge
,
after
a
foundation
of
beenes
and
●●uttons
.
Tantum
abest
,
Wee
are
so
farre
from
a
lust
of
fish
,
vt
quadragenis
illis
verni
ieiunij
diebus
,
neque
deorum
metu
neque
infamia
permoti
,
aliquando
ad
vorandas
carnes
detestanda
cupiditate
rapiamur
.
That
in
the
40.
dayes
of
Spring
faste
,
without
all
feare
of
God
or
men
.
We
are
often
carried
away
with
a
detestable
lust
of
denouring
flesh
.
It
pleases
the
Bishop
to
speake
as
horribly
of
eating
a
little
flesh
in
Lent
,
as
Lerius
could
not
,
and
do's
not
more
,
nor
any
American
historie
in
description
of
Brasill
or
Caribana
,
in
their
inhabitants
feasting
and
grawing
lusciously
vpon
the
halfe-broyl'd
armes
and
legs
and
paunches
of
their
captiue
enemies
.
We
are
not
so
fierce
of
conscience
in
such
matters
as
Iouius
and
the
Roman
Consistory
.
Onely
let
vs
be
modest
and
ciuill
in
our
custome
of
Lent
.
Let
vs
labour
to
correct
our
stomacks
,
if
the
Bodie
will
not
otherwise
reigne
gently
.
Equo
ferocienti
subtrahendum
est
paululum
,
saith
St.
Ierome
.
The
wilde
vnquiet
horse
must
haue
lesse
prouender
.
And
let
vs
blesse
God
that
we
are
borne
and
bred
in
a
Land
,
where
't
is
not
equall
danger
to
open
an
egge
and
murder
a
man
.
For
the
one
,
there
is
Sanctuary
amongst
them
,
and
many
villanous
cowards
enioy
the
priuiledge
in
Spaine
and
Italy
.
But
I
wonder
much
if
a
prophane
Lent
Egge-eater
,
should
not
bee
haled
from
any
reliefe
either
of
Altar
or
Monasterie
.
Nay
,
the
Inquisition
will
persecute
such
crimes
if
they
bee
able
,
euen
after
death
on
the
very
ghosts
and
spirits
of
the
offenders
.
Quid
igitur
quòd
audimus
parochos
nostros
.
Erasmus
is
a
wise
butcher
in
his
owne
Dialogue
.
Why
then
,
faith
hee
,
doe
wee
heare
our
Parish-Vicars
cry
lowd
from
their
pewes
,
Cras
ieiunandum
sub
poenae
aeternae
damnationis
,
To
morrow
the
Church
bids
a
Faste
vnder
paine
of
eternall
damnation
.
I
will
now
quickly
conclude
.
If
wee
eate
,
let
vs
eate
so
as
wee
neither
oppresse
nor
drowne
all
vertue
in
our
bodies
with
gluttonie
and
drunkennesse
.
If
wee
faste
,
let
vs
so
faste
that
wee
doe
not
pine
and
starue
our
vertue
which
requires
an
able
and
an
actiue
bodie
.
While
Monkes
,
and
Anchorites
,
and
Eremites
and
the
Diuell
in
a
Iesuite
,
doe
boast
peruersly
of
a
mortifying
Lent
,
of
whipping
themselues
,
of
looking
fiercely
like
Basilisks
,
of
kissing
the
earth
thrice
a
day
,
of
howling
,
of
sighing
,
of
beating
their
breasts
,
of
going
bare-foote
,
of
going
ragged
,
of
lying
like
dogges
vnder
benches
and
tables
,
and
licking
their
meate
out
of
the
dust
,
of
faining
dumnesse
,
deafnesse
,
blindnesse
,
of
wormes
and
nastinesse
in
their
teeth
with
fasting
,
let
vs
liue
and
be
sober
:
for
't
is
easier
saith
St.
Basill
to
perswade
fast
then
sobrietie
,
and
they
bee
the
safe
words
of
the
Apostle
.
The
Kingdome
of
God
is
not
meate
and
drinke
,
but
righteousnesse
,
and
peace
,
and
ioy
in
the
holy
Ghost
;
and
againe
,
{αβγδ}
,
an
ascheticall
bringing
of
the
bodie
vnder
with
Faste
,
{αβγδ}
,
't
is
a
little
auailable
,
{αβγδ}
,
but
true
pietie
,
true
Religion
,
which
,
as
St.
Iames
would
expound
it
,
consists
in
comforting
the
afflictions
of
widdowes
and
Orphanes
in
cleannesse
and
innocencie
of
life
,
{αβγδ}
,
't
is
an
vniuersall
good
,
{αβγδ}
,
It
hath
promise
both
of
this
world
,
&
the
world
to
come
.
If
it
be
Gods
good
pleasure
here
on
earth
,
to
begin
his
mercies
vnto
vs
in
health
and
fortune
of
this
world
,
't
is
happy
to
haue
the
fruition
of
both
;
yet
the
●ast
will
bee
enough
rewarde
.
Wee
shall
in
the
harbor
of
that
world
,
quickly
forget
all
the
trauailes
,
and
stormes
,
and
gusts
and
miseries
of
this
poore
mortalitie
,
which
hoyses
vp
fooles
,
and
makes
wise
men
mad
with
an
ouer-pressure
of
affliction
,
{αβγδ}
,
saith
Epiphanius
.
And
then
the
grossenes
of
our
bodies
,
which
now
must
bee
so
often
repair'd
with
meat
,
shal
be
turned
into
a
substance
as
passing
and
nimble
as
the
Soule
;
without
surfet
,
without
staruing
,
as
the
Angels
which
are
in
Heauen
incorruptible
,
vnchangeable
,
blessed
for
all
eternitie
.
And
then
I
shall
want
no
art
of
memorie
.
This
life
God
grant
vs
all
.
Amen
.
FINIS
.