The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.

The 11. section of the Rechabites.

The Rechabites would drinke no wine all the dayes of their liues, because Ionadab the sonne of Rechab their father,* 1.1 had so commanded them. Iere. 35. verse 8.

The obseruation.

Vpon the Rechabites abstinence from wine, the papistes of latter daies haue falsly grounded their superstitious fastes. I say superstitious fastes, because I reuerence and highly com∣mend fasting; when it is done christianly, according to the word of God. I therefore say first, that the whole scope of the Pro∣phet, [ 1] is nothing else in the storie of the Rechabites, but by their example to confound the disobedient Iewes. For the Recha∣bites kept strictly the commandementes of Ionadab, euen ma∣ny yeares after he was dead▪ but the Iewes would not obey the euerliuing God, Iere. 35. v. 14. I say secondly, that Ionadab [ 2] is not commended for his strict charge, but his children for their ready obedience. I say thirdly, y^e children are cōmanded to obey [ 3] their parentes, but onely in the Lord, that is, so farre forth as

their commandementes are agreeable to Gods holy lawes. So [ 4] saith the Apostle, Ephes. 6. verse 1. I say fourthly, that their abstinence from wine was a ciuill obseruance, not any religious worship. And I prooue it by two reasons; first, because they were not onely prohibited to drinke wine, but also to till the ground, to plant Vineyardes, and to build or haue houses. Se∣condly, because not only themselues, but their wiues also, their sonnes, and their daughters, had the selfe same charge; who yet liued almost three hundred yeares, after the charge was giuen. Who all by popish collection, should haue bin Monkes and Nunnes; which to affirme is very absurd, euen in their own [ 5] maner of proceeding. I say fiftly, that Ionadabs charge was not giuen for merite or religion, but for a meere ciuill respect: to wit, to acquaint his posteritie with an austere kinde of life, that after when God should punishe the world for their sinnes; they might beare it more patiently, & with more facility wander from place to place. And because the vulgar sort is wonderfully seduced, aswell by the doctrine as by the practise of popish fa∣sting; it will happily be nothing out of season, heere to speake a little thereof.

The first proposition.

All mortall liuing creatures of God (man excepted,) may lawfully be eaten with giuing of thanks. I say first (mortal) by reason of the incorporall angels. I say secondly (liuing) in respect of things inanimate, not apt to yeeld nourishment. I say thirdly, (except man;) because God made the other thinges for man, but not one man for another, Gen. 9. verse 3.5. The proposition is thus proued. Christ reproouing the Pharisies, for their fond opinions in superstitious obseruance of externall ceremonies, (which he termed the traditions of men;) willed al the multitude to hearken vnto him, and to vnderstand, that whatsoeuer was without man, could not defile him when it en∣tered into him, Matt. 15. verse 11. Mar. 7. ver. 15. I knowe and am perswaded through the Lord Iesus, (saith the Apostle) that there is nothing vncleane of it selfe (or by nature:) but to him that iudgeth it to be vncleane. Rom. 14. verse 14. Saint

Peter was long in doubt, concerning this proposition. His rea∣son was, because some meates were made vncleane by the olde law. For which cause he in a vision saw heauen opened, and a certaine vessell come downe to him, wherein were all maner of foure footed beastes of the earth, and wild beastes, and cree∣ping thinges, and foules of the heauen. And there came a voice to him, bidding him kill and eate. Yet Peter durst not eate, but answered, that hee neuer ate any polluted thing. And the voice spake the second time, willing him not to repute the thinges polluted, which God had purified. Thus Peter did, and thus he erred at that time. And euen so doe many silly soules this day, who make lesse scruple to rap out great othes, horrible blasphemies, and slaunderous speeches against their neigh∣bours; then they doe in eating a peece of cheese, or an egge in Lent: and yet is the one directly against the law of God, the other onely against the tyrannicall constitution of the pope.

The second proposition.

There are sundrie kindes of fastes. To wit, naturall, ciuill, christian, miraculous, coactiue, religious. Naturall fasting is,* 1.2 when we fast for phisicke sake, either to recouer our health lost, or to preserue vs from diseases to come. Of which kind of fast, who list may reade at large, in Hippocrates his Aphorismes, and in Galens Commentaries vpon the same. Ciuill fasting is,* 1.3 when men are so seriously bent to their ciuill affaires, that they will vse no intermission at all, either for meate or drinke. This kinde of fast vsed king Saul, when hauing the victorie in his handes, hee pursued the Philistines. For euen then comman∣ded he all his armie, that none should eate or drink till night. 1. Sam. 14. verse 24. So did the wicked Hebrewes, who vowed that they would neither eate nor drinke, vntill they had slaine S. Paule, Acts. 23. verse 21. This fast practised Iosue, when he charged the Sunne and Moone to stand still, till hee was a∣uenged of his enemies. Ios. 10. verse 12. The christian fast is to keep sobrietie in our diet. That is, neither to eate too often,* 1.4 neither immoderately. Which kinde of fasting ought to bee more familiar, then it is to many a one: for want whereof the

countrey aboundeth, with drunkardes, gluttons, and idle belly-gods. Miraculous fasting was practised by the apostles, when our Sauiour did thereby confirme the preaching of his gospel. Moses, Elias, and Christ himselfe, vsed the same kinde of fast. Coactiue fasting is,* 1.5 when by reason of famine or want of foode, we are enforced to abstaine. With this fast souldiours are af∣flicted in warres, poore folkes in their owne houses: rich seldom or neuer. Wherefore wisely saide the Philosopher, touching the houre of dining; that a riche man may dine when he list, a poore man when he can get meate.* 1.6 The religious fast is absti∣nence with a penitent heart and true faith, not onely from all meates and drinkes, but euen from all thinges whatsoeuer, that may any way nourishe or delite the bodie. The forme of which fast, is abstinence: the matter is meate, drinke, and what∣soeuer bringeth corporall oblectation; the efficient cause is faith and repentance for our sinnes; the end is to appease Gods wrath, and either to procure deliuerance from our miseries or some mitigation thereof.

For which cause fasting in the Scriptures, is continually ioyned with praier: and being vsed as is said, God doth accept it for the merites of Christ Iesus, not for anie worthinesse in it selfe.

The third proposition.

To fast rightly and christianly, is to absteine from al meates, all drinkes, and from all corporall pleasures, vntill the end of the fast; and to bestowe the whole time in praying, in lamenting our sinnes, and in hearing the worde of God, especially godly sermons. For the externall affliction of our bodies, by abstai∣ning from meates and drinkes,* 1.7 hath no other end, effect, or vse, but to dispose & prepare vs as is already said. This proposition is prooued, by the vsuall practise of holy people in all ages, re∣corded in holy writ for our instruction, holy king Dauid, so soone as he vnderstood that his childe shoulde die for his sinnes, gaue himselfe to fasting and praier,* 1.8 and neuer ate while the childe was aliue. 2. Sam. 12.5.17. The Niniuites vnder∣standing Gods commynations and wrath for their sinnes, sate

in ashes, put on sackcloth, gaue themselues to earnest praier, and absteined from all meates and drinkes, vntill God shewed mercy towardes them, Ion. 3.5.7. Holy queene Hester, when she ioyned fasting with praier: neither ate nor dranke at all vntil the end of her fast, Ester. 4. verse 16. Neither can it euer bee prooued by the authoritie of holy writ, or by the practise of the primitiue Church, or by the testimonie of the auncient fathers; that Gods people did in any age, at any time, in any place or countrey, vse either to eate or to drinke before the end of their fast, whereby appeareth the absurditie of all popishe fasting, which thing is most euident, by the story of S. Spiridion, hand∣led in the next proposition.

The fourth proposition.

Popish choice of meates in their late inuented fastes, is wic∣ked and intollerable. I say first, (popish choice) because to put merite or religion in abstaining from one meate more then ano∣ther, is the peculiar badge of papistes; or at least common to them with the Eucratites, with the Tatians, with the Cathe∣rans; with the Manichies, or like heretiques. I prooue it, be∣cause the Apostle saith plainly,* 1.9 that all thinges are pure to the pure; but the papistes and other olde heretiques tell vs, that certaine meates, at certaine times, as in Lent, in the imber dayes, and Fridaies, are vnpure, and polluted; yea so vnpure, that they pollute all the eaters thereof,* 1.10 and make them guiltie of eternal death. Yet the Apostle auoucheth boldly and ex∣presly, that euery creature of God is good, and that nothing ought to be refused, if it bee receiued with thankesgiuing. In the first verse of the same chapter, he telleth vs, that in the lat∣ter times some shall depart from the faith, and giue heede to the doctrine of diuels. In the third verse he sheweth what doc∣trine of deuils he meaneth: To wit, prohibition to abstaine from meates, which God hath created to bee receiued with giuing of thankes. Out of which wordes, I note first; that no crea∣ture of God is impure at anie time, which is appointed for [ 1] the nourishment of man. I note secondly, that no meate [ 2] ought to bee refused in Lent, or at other times, if it be

receiued with thankesgiuing. I note thirdly, that prohibition [ 3] from certaine meates was not in the apostles time, but inuen∣ted by heretiques of latter daies. I note fourthly, that such pro∣hibition [ 4] is of the diuell. I say secondly (late inuented fastes,) because Spiridion, who was not only a bishop, but also a man so holy, that he wrought myracles, and was in his life time re∣puted a Saint: did not refuse to eate flesh in the time of Lent, and that in his owne house;* 1.11 yea; he did not only eate fleshe him∣selfe, but withall he intreated a stranger that lodged with him, to doe the same. And when the straunger refused to eate fleshe with him: saying, that hee was a christian, and so prohibited to eate flesh at that time: S. Spiridion replied vpon him, and said, that the rather he ought to eat flesh,* 1.12 because he was a christian; for all thinges were pure to the pure. Thus did the blessed bi∣shop, and man of God, renowmed for his rare gift of working miracles. Whom the pope would burne for an hereticke with fire and fagot, if he were this day liuing in Rome, and woulde not retract his opinion. For first, hee eate fleshe himselfe con∣trary [ 1] to popish doctrine. Secondly, he vrged the stranger to do [ 2] the same. Thirdly, he auouched his fact to be the part of a chri∣stian. [ 3] Fourthly, he signified y^t to make conscience in choice of [ 4] meates, was the badge of an infidell. Which fourth obserua∣tion [ 5] I gather out of the word (rather.) Fiftly, the fact of Spi∣ridion prooueth, that to make choice of meates was deemed superstitious, not onely in the Apostles time, but many hundred yeares after their departure hence. I say thirdly (wicked and intollerable) first, because popishe choise of meates taketh a∣way christian libertie, and maketh christian slaues to mans tra∣ditions. For to the pure all thinges are pure, by the libertie of Christes gospel.* 1.13 I am perswaded, saith the Apostle, that no meate is vncleane. And he addeth the reason, because the king∣dome of God, is neither meat nor drinke. Wherefore we ought not to destroy the worke of God, for meates sake. In another place, he saith, that if he should please men, he were not the ser∣uant of Christ.* 1.14 To please men is good and godly, so long as their pleasure is measured with the holy will of God: but when men would spoile vs of our christian libertie, then must we fight against their wicked pleasures. So S. Paul expoundeth him∣selfe

in these wordes. The false brethren cre••t in priuily, to spy out our liberty which we haue in Christ Iesus, y^t they might bring vs into bondage. And why? ye are bought with a price,* 1.15 be not the seruauntes of men. Christ himself forewarned vs, to beware of the hypocriticall doctrine of the Pharisies; because they corrupted the pure word of God,* 1.16 with the mixture of their owne foolish traditions. Secondly, because the apostle tea∣cheth [ 2] vs, that nothing ought to be refused,* 1.17 if it be receiued with giuing of thankes. Thirdly, because no power on earth, [ 3] can alter the word of God: Which worde telleth vs, that all meates are alike lawfull. Fourthly,* 1.18 because to commaund the choice of meates for religion sake, is to appoint a newe God. [ 4] For as there is but one God, so is there one onely religion, as no papist can denie. Since therefore Gods worde and religion telleth vs, that all meates are at al times indifferent, as I haue prooued; it followeth necessarily, that the popes religion which teacheth the contrary, is to be abhorred.

The fift proposition.

Albeit a certaine kinde of fast (nowe in our Englishe tongue called Lent) was of old obserued before Easter: yet is that fast neither warranted by the Scriptures, neither commaunded by the apostles; neither vniformly practised in the primitiue church; but left indifferent to bee vsed, as it seemeth good to euerie one. I say, first (called in English, Lent:) because in the learned tongues and of al writers, it is termed y^e fast of 40. daies. Why it shuld be so called, the cōmon people & latter papists giue this reason; because forsooth, Christ fasted fortie dayes: but that this their wise reason so supposed, is most absurd and too too chil∣dish; I will conuince by manifest demonstrations. First, be∣cause if Christes fast were a paterne of our Lent, then shoulde [ 1] we aswell forbeare fish as flesh, which no papist will be bound vnto. Secondly, by that reason and rule, we should neither eat [ 2] nor drinke by the space of fortie daies. Thirdly, by that law, we [ 3] ought to eate flesh vpon maundy Thursday;* 1.19 vnlesse they will say, that the Paschall lambe was no flesh indeede, but a fish of the Sea. Fourthly, because Christ fasted not at that time of the

yeare, in which the papistes keepe their Lent. Adde hereunto, that the said number of forty daies fast, was euer too too varia∣ble,* 1.20 as all approoued ecclesiasticall histories make relation. The old Romanes fasted three weekes before Easter, intermit∣ting their fast weekly vpō their Saturdaies & Sundaies. The Slauonians, Alexandrians, and Grecians, fasted sixe weekes. Others cōtinued their fast for the space of 7. weeks:* 1.21 but they fa∣sted only 5. daies in euery weeke. Our latter papists perceiuing a grosse error in the reckoning or supputation of Lent, inuented a new no fortified bulwark. That is, y^e pope added foure daies in the beginning, (which they commonly call clensing daies,) to supply the want. And yet haue they not the number, as they wishe. For if the Sundaies be not in their computation, then haue they a mingle mangle Lent. If they be reckoned, they surpasse their number by sixe daies: So that their number, no way falleth iumpe.

* 1.22I say secondly (not warranted by the Scriptures) because neither the old nor the newe Testament maketh any mention thereof. Christ indeed willed vs to fast and pray; but hee neither assigned the time, nor limitted the daies. Besides this, the po∣pish maner of fasting, is neither agreeable to Christes fast, nei∣ther to the fast of the apostles, nor of Moses, nor of Elias, nor of Dauid, nor of Hester, nor of Spiridion, nor of any other au∣thenticall fast, as I haue prooued.

I say thirdly, (not vniformely obserued in the primitiue [ 1] church,) First, because as is said, some obserue one maner, some another; some keepe mo weeks, some fewer. Secondly, because [ 2] as Socrates writeth, some eate nothing that liueth; some of li∣uing things eate onely fish; some eate fishe and birdes; some eat herbes and egges;* 1.23 some eate only bread; othersome eat nothing at all; other some at night eat all kinde of meates.

I say fourthly (not commanded by the Apostles, but left in∣different) First, because we finde no such commandement in the [ 1] holy Scriptures. Againe, because ecclesiasticall histories do ex∣presly [ 2] testifie the same. Because (saith Cassiodorus) there is no law made for fasting; I thinke the Apostles left this matter to our owne consideration: that euerie one shoulde doe without feare or necessitie, what seemed conuenient for him.

The sixt proposition.

Popishe fa••••ing is ridiculous, and hurtfull both to soule and body. I say first (ridiculous) first,* 1.24 because they prohibite to eate [ 1] egges, cheese, milke, and butter; and yet permit all maner of strong wines, all kindes of most delicate fishes, and other dain∣ties whatsoeuer, flesh only excepted. And yet doe sundry men, [ 2] like as well of fishe as of fleshe, if not better. Againe, because wines and sundry kindes of fishe, bring forth all those inor∣dinate effectes, for brideling whereof fasting is appointed, no [ 3] lesse then fleshe, or rather more. Thirdly, because in all their fastes, the richer sorte fill their bellies at noone with daintie di∣shes. Which is asmuch as anie reasonable idle man, will aske [ 4] for his diet any day, vnlesse it be for fashion sake. Fourthly, because at night they will haue Wines, Fruites, Figges, Al∣mondes, Dates, Raysinges, Marmalate, conserues of Cher∣ries, Wardens, and like dainties. [ 5]

Fiftly, because they vse to stuffe their paunches so full at [ 6] noone, as they may well endure vntill the next day. Sixtly, because great iniury is done vnto y^e poore, by this kind of popish fasting. For whereas, the riche either are neere the Sea, or else haue store of Fishes within themselues,* 1.25 or at least haue money enough to prouide the same; others haue all the three; other some want all; yet doth the Popishe ridiculous lawe aban∣don the poore as well as the riche, from Egges, Cheese, Butter, and Milke, the onely foode that they haue to liue vp∣on. Seuenthly, because all the day long, they commonly will drinke wine, eate bread, Simnels, Manchetes, and Fruites; and feede thereon at night, as if it were an ordina∣rie setled dinner. And if they referre their dinner till night, as sundrie doe for better liking sundrie times; and as Englishe [ 7] men haue done of latter dayes, generally vpon Christmas Eeue; then do they practise the former priuiledge, in eating and drinking liberally at noone. Eightly, because to auoide [ 8] the penaltie of the popishe lawe heerein, some haue feined

themselues sicke that were not so;* 1.26 other some haue ridden a∣broad of purpose, that so they might fill their bellies without suspition. Yea, though one drinke euery day, till he be drunken, yet doth he not breake his fast by popish doctrin. I say secondly (hurtfull to the soule) because by meanes heereof,* 1.27 many haue beleeued false doctrine to be the word of God: and not onely so, but they haue also iudged and condemned themselues, for trans∣gressing mens traditions, as the very lawes of God. Wherein while they sought to establish their owne righteousnesse, they fell from the righteousnesse of God.* 1.28 For to put religion in mens traditions, is flatly to abandon the worship of the liuing God.* 1.29 Yea, by reason of these fastes, their soules were after in damnable state. I prooue it, because they perswaded themselues that they were aswell bound to keepe the popes lawes therein, as the flat commandements of God; and consequently, so often as they brake them (which was no rare thing) so often did they commit damnable sinne,* 1.30 because their actes were not of faith.

I say thirdly (hurtfull to the body) first, because many haue [ 1] shortened their daies, by forbearing necessary food; which they did,* 1.31 through fond perswasion of popishe holinesse. Secondly, [ 2] because the poore soules are so wringed with these superstitious fastes, that by reason of their excessiue hunger, they reioyce a∣boue measure, when the fasting is at an end. Yea, they keepe a better reckoning howe Lent passeth, and when they may fall to flesh againe; then euer they did of and for their sinnes: so that on Easter day hee seemeth the best sped, that first in the morning can get an egge: saue that adulti must that day first receiue, and then followeth as is said. And on the Sundaies in Lent, they are so glad, because they be but daies of abstinence, as if they were at Rome in time of Carniuâle, transformed vnder vi∣sards. Thirdly, because Lent fast is not proportionable to mans [ 3] body, or to the season of the yeare. Which I will prooue by the lawes and receiued rules, in the noble Art of phisicke. As there be foure distinct times of the yeare, the Spring time, Summer, Autumne, and winter; so be there foure different diets, correspondent to the same. Whosoeuer will eat tempe∣rately and in measure,* 1.32 must eate according to the force and equabilitie of his digestion, and consequently, he ought to mo∣derate

and rule his diet, after the qualification of his body, and season of the yeare.* 1.33 Natiue heate is the proper workman of di∣gestion, as graunteth euery good phisition: and consequently, because our bodies are most hote in Winter (as recordeth the auncient & graue phisition Hippocrates) at that time they stand in need of most meate;* 1.34 * 1.35 And because our bodies be then colde and moist, hote and dry meates be conuenient.* 1.36 In Summer because natiue heate is dispersed by exhalations, concoction is weake∣ned, and so lesse meat required. And because our bodies then be hote and dry; cold & moist meats are proportional. In autumne, because the extrinsecall heate is more remisse then in Summer,* 1.37 and the naturall heat thereby more vnited; meate more largely ought to be vsed.* 1.38 The spring time keepeth a meane betweene winter and Summer, and taketh part of them both; and there∣fore our diet then, must neither bee altogither of hote and drie meates as in winter; neither yet altogither of colde and moist meates, as in Summer: and consequently, popish institution of Lent was not onelie superstitious and vngodly, but altogi∣ther preiudiciall to the health of the body. I prooue it, first, be∣cause as Hippocrates writeth, all sodaine mutations are dange∣rous; [ 1] and so after aboundant eating of fleshe all the winter sea∣son, sodainly to absteine wholly from the same, cannot but be euill. This is confirmed by their owne vsuall popishe prac∣tise: for to suche as haue been vsed to drinke onely wine,* 1.39 they at Rhemes giue not at the first beare onely; but they giue them wine also. This notwithstanding, after all their pleasant belly cheere, during the whole time of their Carniuâle at Rome, they must sodainly, euen the next morning, both with alteration of diet and parsimonie, beginne their Lent fast so∣lemnly. It is yet further confirmed; first, because there is like proportion in eating fish sodainly after fleshe, as there is in ea∣ting fleshe after fishe. Which alteration, how dangerous it is, the vsuall infirmities in Easter weeke doe witnesse. Secondly, [ 2] because the nourishment of fishe is colde and moist, and so verie disproportionable to the Spring time. Thirdly, because concoction is then verie strong, as well for the ambient [ 3] restraint, termed Antiperistasis, as by reason of long sleepe; and therefore since much meate is necessary, our popish

Lent fast must perforce be preiudiciall. But some will say: your selues this day command to eate fish in Lent. I say first, that [ 1] our lawes commaund that abstinence for the common-wealth sake, and not for merite or religion. I say secondly, that our [ 2] lawes doe tollerate euery one, to eate flesh in such measure, as [ 3] is expedient for the health of his body. I say thirdly, that our lawes prohibite onely flesh: but popishe lawes charge all men vnder paine of mortall sinne, euen the poorest soules of all, that neither haue fish, nor money to prouide fish, to forbeare egges, cheese, butter, milke: Which how wicked and tyrannicall a law it is, who seeth not? for the seely soules must either eate such meates, or starue for want of food. Such popishe hypocritical fastes, Gods prophet reprooueth most bitterly; Is this the fast (saith the Prophet) that I haue chosen? that a man shoulde af∣flict his soule for a day; and bow downe his head as a bull rush, and lie downe in sackcloth and ashes? Wilt thou call this a fa∣sting, or an acceptable day to the Lord? it is no fast, saith the Prophet; It is a fast saith the Pope; it is abhominable, saith the prophet; it is meritorious, saith the Pope. To fast truely, saith God by his Prophet, is to deale thy bread to the hungry, and that thou bring the poore that wander into thy house; when thou seest the naked, that thou couer him, and hide not thy selfe from thine owne flesh. Esaiae. cap. 58. ver. 5.7

The seuenth proposition.

Popish fastes are not fit meanes for their pretended end; to wit, mortification. I proue it, because not onely sundry kindes of fishes (as both learned men and experience teacheth) but wine especially; (which in popish fasting is euer approoued) is alto∣gither against mortification. For as Salomon saith in their ap∣prooued Latine Edition, Luxuriosa res vinum. Wine ma∣keth a man wanton, Pro. 20. verse 1. And againe, Nolite ine∣briari vino, in quo inest luxuria. Be not drunken with wine, which maketh the body too lusty. Ephes. 5. verse 18. Yea, our religious English moonkes, were so giuen to mortification, as they could not bee content to liue one day without good store

thereof. For this is true, as I wil answere vpon the charge of my soule; Sir Thomas Bedell the moonke (with whom I was sometime fellow prisoner in Yorke vpon Owse-bridge) vsed ordinarily to send euery day for a quart or pint of wine.* 1.40 For (quoth he) I was vsed to such store of wine in our Monastery, that I cannot refraine it now. O mortified popish moonkes! O religious professed Romish Friers! O men of holy perfec∣tion! O hypocriticall painted pouertie! To this may be ad∣ded, the diet of his brother Comberforth the secular Priest.* 1.41 For he made a vow neuer to eate fleshe, neither to drinke wine, du∣ring his abode in prison. By meanes of which hypocriticall fast, as it seemed, he got great credite amongest popishly affec∣ted persons. Yet did the said Comberforth continually drinke very strong finely brewed ale, alwayes so compounded with varietie of spices, as it was more pleasant, then pure wine,* 1.42 if happily not so costly as the wine. Such hath been, and is the mortification of popish fastes. Iohn Trew and the other Ser∣geantes at that time, can giue reasonable testimonie heereof if they list.

The eight proposition.

The councill of Chalcedon (one of the first foure famous ge∣nerall Synodes, which pope Gregorie reuerenced as the foure Gospels) auoucheth popish fastes to be no fastes at all.* 1.43 These are the expresse wordes of the council, as they are alledged by Gratianus in the popes owne Decrees. Solent plures qui se ieiunare putant in quadragesima, mox vt signum audierint ad horam nonam comedere; qui nullatenus ieiunare creden∣di sunt, fi ante manducauerint, quam vespertinum celebre∣tur off••cium. Many who thinke they fast in Lent, vse to eate so soone as they heare the bell at the ninth houre; who by no meanes can be thought to fast, if they eate before the euening praier.

Out of which wordes of the auncient holy councill, I note this constant decree▪ to wit, that whosoeuer eate before the ninth houre, cannot truely fast. And consequently, that no papists fast

in their holy Lent, howsoeuer they bragge or boast thereof. The reason hereof is euident, because all papistes vsually dine at noone; that is, three houres at the least, before the time ap∣pointed by the councill. I say at the least, because they vse to anticipate noone, some more, some lesse. For better explication whereof, wee must obserue two thinges; the one concerning noone; the other concerning the euening praier. I say therefore that by the ninth houre, the councell with all antiquitie, vnder∣standeth three of the clocke at afternoone: for in the time of the Apostles and long after them, the day was deuided into twelue houres; which day was againe distributed into foure Vigils, whereof euery Vigil contained three houres: so that their ninth houre was with vs, three of the clocke in the after noone. Now for the obscuring of this euident confutation of the popish sup∣posed fasting; the papistes of latter dayes haue deuised this miserable shift, a fit inuention of their newly hatched Romishe religion.

The Pope forsooth hath dispenced with his greedy religious godlesse people, (who will needes be thought deuout fathers, albeit they fast not one day in the whole yeare;) that they may huddle vp their vespertine houres, or euening praier, at anie time before twelue of the clocke, and then at their pleasures, to eate, drinke, and make good cheere. And (if it please your wor∣ships) this done; with full panches to beginne their disconti∣nued disholy fast againe.

The ninth proposition.

Of fastinges, some are priuate, and some publicke. Priuate fastes may be vsed of ones owne accord, when and so often as shall seeme conuenient; so they be referred to the glory of God, and true mortification of the bodie, or bee vsed for the good of our neighbour.

Thus fasted king Dauid, all the time his childe was sicke. After the death whereof, hee surceased from praier and fasting, and ate meate. 2. King. 12. Thus fasted Nehemiah, when

he vnderstood the affliction of the Iewes; he sate downe, wept, and mourned certaine dayes; hee fasted and prayed before the Lord of heauen, Nehem. 1.4. Thus fasted Daniel, when hee perceiued the captiuitie of his countriemen, spoken of by the prophet Ieremie. He confessed his owne sinnes, and the sinnes of the people, and turned to the Lord in fasting & heartie pray∣er, Dan. 9. vers. 2, 3, 4, 5. Publique fasts are appointed either by God in his holy word, or by the magistrate hauing his au∣thoritie. Thus did Samuel appoint the Israelites to fast, at such time as the Philistims did greeuously afflict them, 1. Kin. 7. ver. 3, 6. Thus king Iosaphat proclamed a fast through∣out all Iuda, when the Ammonites, Moabites, and Idume∣ans oppressed them, 2. Par. 20.3, 10, 22. Thus did queene Hester appoint a publique fast to all the Iewes by the mouth of Mardocheus, Hest. 4. v. 16. Thus did the king of Ni∣niueh command a publike fast, after he vnderstood Gods wrath by his prophet Io∣nas, 3. verse 7.

Notes

• * 1.1

  A. M. 3373
• * 1.2

  Naturall fast.
• * 1.3

  Ciuill fast.
• * 1.4

  Christian fast.
• * 1.5

  Coactiue fast.
• * 1.6

  Religious fast.
• * 1.7

  1. Tim. 4. verse 8.
• * 1.8

  2. Sam. 12. v. 5.17
• * 1.9

  Tit. 1. ver. 15.
• * 1.10

  1. Tim. 4. verse 4.
• * 1.11

  To make choice of meates for re∣ligion, is the badge of an Infi∣dell.
• * 1.12

  Sozomenus hist. lib. 1 cap. 11. trip. hist. lib. 1. cap. 10. Nicephor. lib. 8. cap. 42.
• * 1.13

  Tit. 1. verse 15. Rom. 1••. ver. 14. Rom. 14. ver. 17.
• * 1.14

  Gal. 1. ver. 10▪
• * 1.15

  Gal. 2. ver. 5. 1. Cor. 7. v. 2••.
• * 1.16

  Math. 15. v. 3.
• * 1.17

  1. Tim. 4. v. 4.
• * 1.18

  Deut. 4. v. 2. Tit. 1. ver. ••5.
• * 1.19

  One silly papist vrged by this rea∣son, said that the paschall lambe was a fish indeed.
• * 1.20

  Mat. 4. Marke. 1. Luke 4.
• * 1.21

  Trip. hist. lib. 9. cap. 38.
• * 1.22

  Secundo princi∣paliter.
• * 1.23

  Trip. hist. lib. 9. c. 18. Sozomen. lib. 7. cap. 19. Euseb. ••ib. 5. cap. 24.
• * 1.24

  Primo principali∣ter.
• * 1.25

  At Rome they are more liberall in eating, because the pope know∣ing their liberall collations, and not reproo∣uing them, is dee¦med to dispense with the same. This is sound po∣pish doctrine, I assure the reader.
• * 1.26

  See and note well Aquinas, 22. ••. 147. ar. 6. ad. 2.
• * 1.27

  Secundo princi∣paliter.
• * 1.28

  Rom. 10. ver. 3.
• * 1.29

  Mat. 15. v. 9.
• * 1.30

  Rom. 14. v. 23.
• * 1.31

  Tertio principali∣ter.
• * 1.32

  The art of phisick condemneth po∣pish fast in Lent.
• * 1.33

  Calor natu••al•• cibum digerit.
• * 1.34

  Winter.
• * 1.35

  Hippocrates. Aphor. 15. sect.
• * 1.36

  Summer.
• * 1.37

  Autumne.
• * 1.38

  Spring time.
• * 1.39

  When their 〈◊〉〈◊〉 come 〈◊〉〈◊〉 Rhemes.
• * 1.40

  Popish moonk liued very deli∣cately.

  He yeeldeth a reason of his drinking of wi••••▪
• * 1.41

  Moonks pro••e▪ pouerty but 〈◊〉〈◊〉 feele none.
• * 1.42

  Hipocrisie gai∣neth soules to the diuell.
• * 1.43

  De consecr. Dis••▪ 1. cap. Solent.