A Golden Chain

Secondly we dissent from the Church of Rome touching the manner of keeping a fast.¹ For the best learned among them allow the drinking of wine, water, electuaries, and that ^aoften within the compass of their appointed fast: yea they allow the eating of one meal on a fasting day at noon-tide, and upon a reasonable cause, one hour before: the time of fasting not yet ended. But this practise indeed is absurd, and contrary to the practise of the old testament: yea it doth frustrate the end of fasting. For the bodily abstinence is an outward means and sign whereby we acknowledge our guiltiness and unworthiness of any of the blessings of God. Again they prescribe a difference of meats, as whit-meat only to be used on their fasting days, and that of necessity and for conscience sake in most cases. But ⟨p. 979⟩we hold this distinction of meats both to be foolish and wicked. Foolish; because in such meats as they prescribe, there is as much filling and delight, as in any other meats: as namely in fish, fruits, wine, &c. which they permit. And it is against the end of a religious fast to use any refreshing at all; so far as necessity of health and comeliness will permit. Thus the Church in times past used to abstain not only from meat and drink, but from all delights whatsoever, even from soft apparel and sweet ointments. Joel 2.15. —Sanctify a fast—: let the bridegroom go forth of his chamber and the bride out of her bride chamber. Dan. 10.3. I ate no pleasant bread, neither came flesh nor wine within my mouth, neither did I anoint my self at all, till three weeks of days were fulfilled. 1. Cor. 7.5. Defraud not one an other, except it be with consent for a time, that ye may give your selves to fasting and prayer.

Secondly we dissent from the Church of Rome touching the manner of keeping a fast.¹