Common Places, Part 3 · Chapter 5

Common Places · Part 3 · Chapter 5

p. 161The fift Chapter. Of peace and Chriſtian libertie; where alſo is intreated of offenſe of the conſcience, and eſpeciallie of the choiſe of meates.

In Rom. 18 verſe. 15. The ſumme of the preaching of the Goſpell is peace. 1. Cor. 5, 19.1 Cor 5:19THe ſumme of the preaching of the Goſpell is peace, eſpeciallie with God: for they which doo preach (as the apoſtle teacheth in the latter epiſtle to the Corinthians) bring with them the words of reconciliation. Neither exhort they anie thing elſe, but that we ſhould be reconciled vntounto God through Chriſt. God in times paſt, was angrie with mankind, he puniſhed and condemned them, he reiected their praiers and their works: and although they were notable, yet did he abhorre them; bicauſe they were the works of his enimies. And on the other ſide, men were not onelie miſerable, but alſo they hated euen God himſelfe; they wiſhed that there might be no GOD, they deteſted his iudgements, and fled from him as from a tyrant and cruell executioner; for that their owne conſcience on euerie ſide accuſed them. What is the peace of Chriſtians. Luke. 2, 14.Luke 2:14But the Goſpell preacheth peace and reconciliation through Chriſt. This is it which the angels did ſing at the birth of Chriſt; Glorie on high, peace on earth, and good will towards men. The angels aprooued this worke of God, which had decréed by his ſonne to redéeme mankind. And this their praiſe and commendation, is the glorie of God. Moreouer, forſomuch as we now through Chriſt be reconciled vntounto God, we obteine peace inwardlie as touching our mind: for being renewed by grace and the ſpirit, we lead an vpright life; neither doo our wicked affections turmoile vsus anie more, our conſcience reprooueth vsus not, neither are our harts, by furious rages ſtirred vp to perturbations. Further, we wiſh well, and doo good vntounto our neighbours, as vntounto our ſelues, and liue in peace with them, and that moſt firmelie.

Neither is this anie let, which Chriſt ſaid; I came not to ſend peace vponupon the earth: Matt. 10, 34. What peace Chriſt came not to ſend.Matt 10:34for that peace is to be vnderſtood as touching the peace of the fleſh, and of the world. For with the peace of the Goſpell, whereof we now intreat, are ioined great perils and diſcommodities of the fleſh; perſecutions, and loſſe of goods doo ſtraitwaie aſſaile vsus. What good, is.Goodneſſe (as the philoſophers ſaie) is that, which althings deſire. And to declare the nature thereof more at large and plainlie; all things are good, ſo farre foorth as in them there is a certeine reſpect deriued towards vsus, that they are either profitable, commodious, or pleſant to our vſes. But through the power of the Goſpell, we obteine this benefit, that all things are made to ſerue vsus; 1. Cor. 3, 22.1 Cor 3:22All things (ſaith Paule) are yours, whether it be life, or death, or Paule, or Cephas; and we are Chriſts, and Chriſt is Gods. Againe; To them that louelove God, Rom. 8, 27.Rom 8:27all things worke to good. And that which Eſaie taught is to be noted; to wit, Eſai. 61, 1. How we are by Chriſt deliuered from euils.Isa 61:1That by theſe meſſengers deliuerance muſt be preached. For although that death, miſfortunes, pouertie, diſeaſes, and ſuch other kind of euils, doo ſtill vexe vsus; yet are we ſaid to be deliuered from them by Chriſt: bicauſe they hauehave not anie longer the nature of puniſhments. For all theſe diſcōmodities of the fleſh, God hath by his death and croſſe ſanctified: ſo that they hauehave no more in them the reſpect of puniſhment; but vntounto vsus are made inſtructions, fatherlie chaſtiſements, victories, triumphes, and notable acts.

2 But to omit nothing, What peace in the Hebrue ſignifieth.we ought not to be ignorant & that in the Hebrue toong Schalom, that is, Peace, ſignifieth Happines of things: ſo that, whereas the Gréeks ſaie, foreign, or foreign in the ſuperſcription of their letters; the Hebrues vſe to write Schalom, that is, Peace. And ſo, ſéeing the Euangeliſts doo pronounce peace, they preach perfect and true happineſſe. And if thou demand wherein conſiſteth ſuch a peace, goodneſſe, and deliuerance; we anſwer, This peace conſiſteth in the kingdome of God. Matt. 10, 7. Eſai. 52, 7.Matt 10:7Isa 52:7that (to ſpeake bréeflie) it conſiſteth in the kingdome of God. Therefore Chriſt, when he ſent his diſciples to preach, willed them to preach, that The kingdome of heauen is at hand. The ſelfe-ſame dooth Eſaie ſaie, when he writeth; And they ſhall ſaie vntounto Sion, Thy God reigneth. Hitherto hath ſinne reigned: wherefore Paule ſaid; Rom. 6, 12.Rom 6:12Let not ſinne reigne in your mortall bodie. Rom. 5, 14.Rom 5:14Death alſo hath reigned: for the ſame apoſtle ſaith; Death hath reigned from Adam euen vntounto Moſes. The diuell alſo hath reigned, whom the Lord calleth The prince of this world: and Paule, Iohn. 12, 31. Ephe. 6, 12.John 12:31Eph 6:12The gouernour of this world, and the god of this world. All theſe things hauehave hitherto miſerablie exerciſed their tyrannie ouer vsus: but now the Lord reigneth.

For, as touching outward kingdoms, What maner of princes the Hebrues had.the Iewes vndoubtedlie had manie iudges, and manie kings, few good, ſome tollerable, but a great manie moſt wicked tyrants. And they which were good, as Dauid, Ezechias, Ioſias, and ſuch like, were notwithſtanding weake; neither could they either defend the people from calamities, or make them good. Wherfore the Iewes were oftentimes oppreſſed of their enimies, led awaie into captiuitie, and from thence being p. 162deliuered, were at reſt for a while. But after Alexander Magnus came, the Macedonians gréeuouſlie vexed Iurie. After them came Pompeius, Craſſus, Herod, and at the laſt Veſpaſianus and Titus, who vtterlie ouerthrew all. Alſo the church of Chriſt had hir externall princes, partlie wicked, and partlie good, in reſpect of ciuill iuſtice; Then it goeth wel with vsus, when Chriſt reigneth in vsus. Dan. 2, 44.Dan 2:44but yet verie weake. Wherfore our eſtate can neuer be in good caſe, vnleſſe Chriſt reigne in vsus. The kingdome of heauen (as Daniel in his 2. chap. ſaith) is that, which is neuer deſtroied. Therein is peace, not for a moment of time, but for euer: for in the pſalme it is ſaid; In his daies ſhall righteouſneſſe ſpring, Pſal. 72, 7.Ps 72:7and abundance of peace, ſo long as the moone endureth. And in Eſaie; Eſai. 9, 7.Isa 9:7And of his peace there ſhall be no end.

Wherein the kingdome of God conſiſteth.And herein conſiſteth this kingdome, that we be directed by the word, and by the ſpirit of God: by theſe two waies Chriſt reigneth in vsus. The word ſheweth what is to be beléeued, and what is to be done; and the ſpirit mooueth and driueth vsus to doo thoſe things. This is the euerlaſting kingdome of God, wherevnto when he will adioine anie people, or anie nation, he viſiteth them by his ambaſſadors, which are the preachers of the goſpell; and thoſe will he hauehave to be chéerfullie receiued. Mat. 10, 40.Matt 10:40Yea he ſaith; He that receiueth you, receiueth me; & he that deſpiſeth you, deſpiſeth me. Thus hauehave we the iudgement of God touching miniſters, whereby the beléeuers ought to be verie much comforted; although the world iudge otherwiſe, and count them for mad men and outcaſts, and eſtéeme them as offſcowring & doong: and ſo long as the world endureth, men ſhall hauehave this opinion of them. But for ſo much as by his iudgement the world is fooliſh, and vnderſtandeth not the things perteining vntounto God, therefore we muſt not leane vntounto it; but rather hold faſt the moſt ſtrong and moſt acceptable iudgement of God.

¶ Of christian peace, looke the ſermon vponupon the place of Iohn, 20; My Peace be with you.

Of Bondage and chriſtian freedome.

In Rom. 1. at the beginning. The propertie of a ſeruant.Rom 13 The propertie of a ſeruant is this; namelie, to be none of his owne man, but to doo the buſines of his maiſter. Wherefore if we be the ſeruants of Chriſt, this is required of vsus, that our whole life and breath, and whatſoeuer wée thinke, be directed vntounto Chriſt. Séeing (I ſaie) to be the ſeruants of Chriſt, is a thing common vntounto vsus all; the metaphor whereby we are ſo called, ſhould be diligentlie weied; namelie, bicauſe we ought ſo to obeie God, as ſeruants doo their maiſters. But we are far off from performing this thing: for ſeruants doo ſpend the leaſt part of the daie about their owne buſines, and all the reſt of the time they be occupied about their maiſters affaires. Note wherin the greateſt part of men differ from the ſeruice of God.But we doo farre otherwiſe; we are a verie ſhort ſpace, or but one houre occupied about things perteining vntounto God: and all the reſt of our time we ſpend about worldlie things, and perteining to our ſelues. A ſeruant hath nothing of his owne, and proper to himſelfe; but we doo priuatelie poſſeſſe manie things, which we will neither beſtow for God nor Chriſtes ſake. Seruants when they are beaten and ſtriken, doo humblie deſire pardon and forgiuenes of their maiſters: but we in aduerſities reſiſt God, murmur againſt him, and blaſpheme his name. Seruants receiue onelie meat, drinke, and apparell, and therewith are content: but we neuer make anie end or meaſure of riches and prodigalitie.

Seruants, when they heare the threatning of their maiſters, doo tremble from top to toe: but we are nothing mooued with the threatnings of the prophets, apoſtles, and holie ſcriptures. Seruants will neither hauehave talke nor familiaritie, nor yet ſhew anie ſigne of amitie with their maiſters enimies: but we are in continuall fellowſhip with the diuell, the fleſh, and the world. Wherefore we be farre from that ſeruice, which we owe vntounto GOD; We ought to ſerue God, more than ſeruants ought to ſerue their maiſters.whom neuertheleſſe we ought much more both to obeie and ſerue, than our ſeruants ought to obeie and ſerue vsus. For God, beſides that he both féedeth and nouriſheth vsus, hath alſo brought vsus foorth, and giuen vsus euen our being. Moreouer, whatſoeuer ſeruants doo towards vsus, all that is for our owne commoditie, and helpeth them nothing: but contrariwiſe, we, when we ſerue God, doo bring vntounto him no profit or commoditie at all. For though we liue iuſtlie, he is made neuer a whit the better or more bleſſed than he was before. Alſo, we giuegive little or nothing vntounto our ſeruants: but God for vsus hath giuen out his onelie ſonne, and togither with him hath giuen vsus all things. We promiſe to our ſeruants a verie ſmall reward; but God hath promiſed vntounto vsus the ſame felicitie, whereof Chriſt himſelfe hath the fruition. Whereby appéereth, how much more bound wée are to ſerue him, than our ſeruants are bound vntounto vsus.

But in that we hauehave ſaid, that this vocation of being ſeruants vntounto Chriſt is common vntounto all: it ſéemeth not verie well to agrée with that, which is written in the Goſpell; Iohn. 15, 15.John 15:15Now I will not call you ſeruants, but freends. Paule alſo ſéemeth to be againſt it, when he ſaid; Rom. 8, 15.Rom 8:15Ye hauehave not receiued againe the ſpirit of bondage to feare, but the ſpirit of children, whereby we crie; Abba, Father. And certeinlie we cannot denie, but we are the ſeruants of God. Chriſt hath paid the price for vsus, wherefore being redéemed by him, we are his ſeruants. God hath created vsus. And p. 163the rule of euerie artificers worke is to be ſeruiceable vntounto him that made it. Wherefore, there muſt be vſed a diſtinction; There are two maner of ſeruitudes.namelie, of the inward and outward man, of the ſpirit and of the fleſh. As touching the outward man, and the works of the bodie; we are called ſeruants, bicauſe we execute offices in ſeruing of God, and our neighbours, as much as in vsus lieth.

Further, as concerning aduerſities, and the croſſe, which we dailie ſuffer; we are puniſhed by God, no otherwiſe than ſeruants are ſtriken and beaten: indéed not alwaies for puniſhment ſake, as they be; but verie often for triall of our faith, and for that the fleſh and the luſts thereof might be repreſſed, and that a repentance of our ſinnes and offenſes (which continuallie breake foorth) might be ſtirred vp. Alſo, the outward appearance, and lowelie behauiour, which the faithfull doo vſe, hath the ſhew of a certeine ſeruitude. After which maner Chriſt, in the epiſtle to the Philippians, Phil, 2, 7.is ſaid to hauehave taken vponupon him the ſhape of a ſeruant. But our ſpirit, bicauſe it is not mooued chéeflie with the hope of reward, or with the feare of puniſhments; but onelie, and of his owne accord executeth the commandements of God: Why and in what reſpect we are ſaid to be free.therefore we are ſaid to hauehave the ſpirit of children. Alſo, for that we be inflamed through charitie, and not compelled of neceſſitie, we are fréends; and are not diſhonoured with a ſeruile condition. Paule hath plainlie ſaid; 1. Cor. 9, 19.1 Cor 9:19When I was free from all men, I was made the ſeruant of all men.

Of Offenſe.

In 1. Cor. 8, verſe 9.1 Cor 8:94 God would a conſideration to be had of the weake, that there ſhould be no offenſe offred them, wherby they might be drawne back from the Goſpell, or be hindered from the courſe which they hauehave once begun. What Scandalum or offenſe isOffenſe is a ſaieng or dooing, whereby is hindred the courſe of the Goſpell; the propagation or ſpreading whereof ought to be the leuell of our whole life, & the verie **Cynoſura.lodeſtarre, wherevnto we ought alwaies to looke. It is of two ſorts; Offenſe is of two ſorts. Tertullian.of life, and doctrine. Touching the offenſes which procéed of ill maners, Tertullian, in his booke De virginibus velandis ſaith; that Offenſe is an example, not of a good, but of an euill thing. As touching euill doctrines, which offend, Auguſtine.Auguſtine diuideth them into two heads; ſo as ſome perteine to the verie nature of God: as when the father is affirmed to be greater than the ſonne, or elſe to be of another nature and ſubſtance than the ſonne is of, and ſuch other like. And there be certeine offenſes, which belong vntounto the church: as if one ſaie, that the church dooth ſo ſticke in one place, that it can be no where elſe; as the Donatiſts in thoſe daies affirmed. Theſe things be written of him in the hundred and twentie pſalme.

Othere diuide it otherwiſe; that ſome offenſes are doone of ſet purpoſe: as when lawes be enacted, and ordinances made, which are contrarie vntounto the Goſpell; as it hath béene doone verie oftentimes by the Pope, and by manie biſhops. Other offenſes alſo be giuen; although indéed not wilfullie, or of ſet purpoſe to hinder the Goſpell: but for that men applie themſelues to fulfill their luſts, or to obteine their pleaſures and delights, without conſideration of godlines and religion. There is no reaſon for anie man to obiect, that Chriſt did offend verie manie; bicauſe he himſelfe confeſſed, when he ſaid, Bleſſed is he that ſhall not be offended by me: Matth. 11, 6Matt 11:6and bicauſe in Eſaie it is fore-ſhewed, that He ſhould be the ſtone of falling, Eſaie. 8, 14.Isa 8:14and the rocke of offenſe. For herein Chriſt obeied his father, and applied himſelfe to the fore-telling of the prophets, which propheſied, that he ſhould come and liue in ſuch humble and abiect maner: which if he had not doone, he ſhould hauehave béene a farre greater offenſe. Alſo we muſt not take it gréeuouſlie, if by liuing honeſtlie we doo offend the world; ſéeing that God, euen in the gouernement of the world dooth not content all men: for there are quarellings againſt him in euerie place.

Let vsus auoid thoſe offenſes, What offenſes muſt be auoided.which we our ſelues giuegive in ſéeking our owne commoditie; ſéeing therein we be far vnlike vntounto Chriſt, who leſt ninetie and nine ſhéepe, Luke. 19, 4.Luke 19:4to go ſéeke that which was gone aſtraie; and for one grote which was loſt would hauehave the whole houſe to be ranſacked. Wherefore it ought to be no maruell, if it be ſo ſeuerelie decréed, touching them which take not héed of giuing offenſe. And when Chriſt ſaid in the Goſpell; How it muſt be vnderſtood that offenſes be neceſſarie. Matth. 18, 7 Exod. 7, 13.Matt 18:7Exod 7:13that Of neceſſitie offenſes muſt come: that muſt be vnderſtood, both in reſpect of Gods iudgement, and alſo bicauſe of our fraile and corrupt nature. For God, of his iuſt iudgement and ſeueritie, would that Pharao ſhould by his ſorcerers be offended, that he might not be obedient vntounto his commandement: for that did his incredulous and obſtinate mind deſerue. And by the verie ſame meanes God wrought, that the wicked king Achab ſhould take offenſe by his falſe prophets; leaſt he ſhould giuegive eare vntounto the truth, 1. Kin. 22, 221 Kgs 22:22declared by the prophet Micheas. Sometimes alſo he ſendeth occaſions of offenſe for their ſakes that be godlie, to the intent they may become more notable: for we learne, that hereſies are neceſſarie; 1. Co. 11, 19.1 Cor 11:19bicauſe thoſe which be tried may be manifeſtlie knowne. Furthermore, we hauehave cauſe of offenſes in our owne ſelues: for as we are naturall men, and neither doo nor can vnderſtand things that be of God, bicauſe they be fooliſhnes vntounto vsus; our fleſh taketh an p. 164occaſion of falling, and is offended at the word of God.

5 And forſomuch as the Lord hath died for ſuch as are weak, they that ſinne againſt them, ſinne againſt Chriſt; 1. Cor. 8, 12.1 Cor 8:12as Paule ſpeaketh to the Corinthians, bicauſe they doo not reuerentlie eſtéeme of his death and bloud. The conſcience of another man is wounded, How another mans conſcience is woundedwhen it is ill edified, and is compelled to doo thoſe things, whereof it iudgeth otherwiſe. Doubtleſſe it is great crueltie to wound a brother; but more cruell to wound a weake brother, and to ſtrike him on that part whereon he is alreadie weakened, and which gréeueth him much: that is, in the conſcience the greateſt crueltie that may be. Ambroſe.Ambroſe in that place ſetteth it downe thus; that They doo ſinne in Chriſt, bicauſe they ſinne in the profeſſion of Chriſt: euen as they are ſaid to ſinne in the lawe, Rom. 2, 12.Rom 2:12who hauing the lawe, yet neuertheleſſe doo ſinne. Otherwiſe (ſaith he) to ſinne againſt Chriſt, is to denie Chriſt. But the Gréeke text hath foreign, that is, Againſt Chriſt: Chryſoſt. They that offend the weak, ſinne three maner of waies againſt Chriſt. Mat. 10, 40. Matt. 25, 40. Acts. 9, 4.Matt 10:40Matt 25:40Acts 9:4which phraſe Chryſoſtome followeth, and declareth, that by this kind of ſinne Chriſt is hurt thrée maner of waies. Firſt, bicauſe he teſtifieth, that whatſoeuer ſhall be doon vntounto his, the ſame is doone vntounto himſelfe; He that receiueth you, receiueth me; Whatſoeuer yee hauehave doone vntounto one of the leaſt of them that be mine, yee hauehave doone it vntounto me; Saule Saule, why perſecuteſt thou me? And manie ſuch other like places. Secondlie, bicauſe ſuch as are weake, perteine vntounto the bodie of Chriſt, ſéeing they be his members: wherefore when they be either wounded or hurt, Chriſt alſo himſelfe is hurt. And laſtlie, bicauſe that building which Chriſt eſtabliſhed by his owne bloud, theſe men by their euill example ouerthrowe; for We are Gods building.1. Cor. 3, 9.1 Cor 3:9

Neither ought this ſpéech to driue vsus to that point, as though we ought alwaies to ſtand in doubt, leaſt anie ſhould be offended at our dooings, which otherwiſe be iuſt and lawfull: for theſe things at this preſent are ſpoken concerning open and manifeſt offenſes. There hauehave béene ſome, which hauehave alledged that place to the Corinthians, to perſuade, that we ſhould beare alſo with moſt gréeuous abuſes in the church; leaſt by attempting anie thing againſt them, the weaker ſort might thereby be offended. Abuſes in the church for Paules ſaieng muſt not be borne withall.And by this ſelfe-ſame reaſon they would defend themſelues, that whereas otherwiſe, being perſuaded in the truth, they might both be preſent at maſſes, and intermedle with papiſticall idolatrie. For if (ſaie they) we ſhould not doo this, we ſhould be a great offenſe vntounto the people. The which reaſon of theirs is moſt abſurd, ſéeing Paule ſaith, Paul ſpeaketh of meane and indifferent things.that he in meane and indifferent things (ſuch as are the eating of fleſh, and drinking of wine) would take héed of offending the weake. But to be partaker of abuſes & papiſticall idolatrie, is to commit groſſe and manifeſt ſinne; whereby, while as they feigne that they would beware of giuing offenſe vntounto certeine wicked men, they offend the true church of Chriſt. And whereas they are of ſome eſtimation, they call manie backe, which otherwiſe would hauehave come vntounto the truth; and by their ill example they nouriſh vngodlines. Neither doo they in the meane time, while they thus diſſemble, admoniſh the weake of their weakeneſſe; neither doo they ſpeake anie word at all to teſtifie their faith.

Of Chriſtian libertie.

6 The Corinthians did ſo abuſe Chriſtian libertie, as they continuallie boaſted, In .1. Cor. 6, verſe. 1.1 Cor 6:1that all things were lawfull vntounto them. This dooth Paule denie, and he maketh two kinds of forbidden things. The one is of things indifferent, Two kinds of things forbidden.when by the vſe of them a brother is offended: another kind is that, which in the nature thereof is alwaies euill, which we can neuer vſe well. Firſt he intreateth of things indifferent, and vſeth the figure Antypophora [or an exception of that which was obiected.] They boaſted; Thoſe things muſt be vnderſtood of things indifferent.All things are lawfull forme: Paule added; But all things are not expedient. That bragge of theirs he repelleth by this firſt exception: for although many things be lawfull, yet muſt we beware of them, when as they be not profitable. He denieth not, but that all things be lawfull vntounto a chriſtian; but then thou muſt reſtraine thy ſpéech vntounto things indifferent. The propoſition is generall, but it muſt be more ſtrictlie taken, as is that ſaieng; God will hauehave all men to be ſaued: and; 1. Tim. 2, 4. Iohn. 5, 9.1 Tim 2:4John 5:9He lighteneth euerie man that cometh into this world. As touching theſe things that be indifferent, we muſt affirme, that onelie (according to their owne kind and nature) they hauehave this indifferencie. But when we come vntounto election, How ſomethings are ſaid to be indifferent.there is nothing indifferent: for it is of neceſſitie that the ſame be either good or euill. Whenſoeuer anie thing is taken in hand, we muſt alwaies hauehave a reſpect vntounto edifieng. We are not borne to our ſelues onelie, but vntounto Chriſt, vntounto the church, and to our neighbours: wherefore the rule of edifieng is ſo neceſſarie, as it ought alwaies to be before our eies.

There is alſo an other exception in theſe things indifferent. I ought not onelie to conſider what maie further our neighbours, the church, The true Chriſtian libertie muſt be kept.and the houſe of Chriſt: but I muſt alſo prouide, leaſt vnderunder the pretence of libertie, I looſe the perfect and true Chriſtian libertie. For it may be, that while I followe the libertie of the fleſh, I may fall into hard bondage, whereby I make my p. 165ſelfe a moſt vile bondſlaue vntounto my bellie, appetite, or luſt, and to mine euill affections. Which danger béeing at hand, I will refraine from things indifferent, when they may bring an offenſe to the weaker ſort. Chriſt (ſaith Paule to the Galathians) hath redeemed you, Galat. 5, 1.Gal 5:1ſtand therefore in the libertie which is beſtowed vponupon you. In the meane time we muſt take héed of our affections, leaſt we make our ſelues ſubiect vntounto them. How a man muſt behaue himſelfe towards the weake.We muſt alſo beware of offending them that be weake, vntounto whom thou oughteſt ſo to applie thy ſelfe, that they may the eaſ…ier be led from their infirmitie vntounto a better eſtate. But and if they will abuſe thy ſeruitude, for the defenſe of their weakneſſe, be not thou brought vnderunder their power; but vſe thine owne libertie. But if thou be conuerſant among them that be ſtrong, where thou maiſt fréelie vſe things indifferent, (for if they be ſtrong, they will not be offended) and ſhalt féele thine owne affections féeble, or elſe by the vſe of things indifferent, ſhalt perceiue thy ſelfe to be made the more vnapt vntounto praiers and godlie readings: abſteine from thoſe things, bring not thy ſelfe into bondage, vſe thine owne libertie.

Of Conſcience.

In .1. Cor. cap. 8, ver. 7. We muſt attempt nothing but that which we know pleaſeth God. Rom. 14.1 Cor 8:7Rom 147 Let vsus now conſider, that in all our actions we ought to attempt nothing, whereof we be not certeine that it is aprooued of God. And this thing is handled at large in the 14. chapter of the epiſtle to the Romans; that Whatſoeuer we doo, it ſhould ſtaie vponupon faith. And vndoubtedlie, whatſoeuer is doone otherwiſe, it maketh vsus worthie of hell-fier. There the apoſtle ſaith; Bleſſed is he that iudgeth not himſelfe, in that thing which he alloweth. verſe. 22.Whereby it cometh to paſſe, that he which iudgeth and condemneth anie thing, and yet himſelfe alloweth the ſame, is condemned; bicauſe he dooth it not of faith. The conſcience hath ſuch a power, as if it be good, Note how the conſcience may make a worke good or euill.it maketh that worke to be good, which in his owne nature is different; and on the other ſide, being euill, it maketh it euill. But yet neuertheleſſe it is vnpoſſible, that anie worke, which is in nature euill, ſhould by our conſcience be made good. For of what conſcience ſo euer thou be, Wherein the power of the conſcience exerciſeth h…r power.if thou forſweare thy ſelfe, or commit fornication, thou ſinneſt gréeuouſlie. Wherefore the power of the conſcience exerciſeth hir force in thoſe things that be meane or indifferent, and in thoſe actions, which in their owne nature ſhould be good.It is ſhewed out of the ſcriptures how neceſſarie a good conſcience is. Titus. 2, 15.Titus 2:15

Of this matter Paule wrote vntounto Titus; All things be cleane to them which be cleane: but to them which be vncleane and vnfaithfull, nothing is cleane; bicauſe their mind and conſcience are corrupt. Alſo vntounto Timothie; Euerie creature of God, 1. Tim. 4. 4. Rom. 14, 14.1 Tim 4:4Rom 14:14which is receiued with thanksgiuing, is good, for it is ſanctified by the word of God and praier. And vntounto the Romans; But I thinke and am perſuaded, that nothing by Ieſus Chriſt is common, but that which a man dooth iudge to be common. Theſe places doo plentifullie teach, how neceſſarie it is to hauehave a good conſcience: and that he ſinneth, which attempteth anie thing againſt his conſcience. Hereby it is manifeſt, that if thou ſhalt thinke, that God is offended at thy worke; vndoubtedlie, if thou doo not refraine, thou preferreſt now thine owne will before the will of God, and thou loueſt thy ſelfe aboue God. Wherefore it behooueth, that the conſcience be well perſuaded about the dooing of things; which good perſuaſion it cannot hauehave otherwiſe than out of the word of GOD: wherin alone it is moſt certeinlie ſhewed vsus, what we muſt ſeeke for, and what we muſt ſhun. A ſimilitude.And euen as the philoſophers determine; that We alwaies go out of the right waie, when in our dealing we follow not perfect reaſon: What is defined to be ſinne.euen ſo among the Diuines, it is defined to be ſinne, when we depart from the faith of a ſound conſcience.

8 But ſince that this place concerning conſcience, commeth now to hand, it ſhall be requiſite to expound the nature thereof. Wherefore it is to be conſidered, that the power of vnderſtanding is diuided, according to the reſpect that it hath to diuers things. And according to thoſe things which we onelie behold, and hauehave in contemplation, the vnderſtanding is called foreign, that is, Contemplatiue but if towards thoſe things which conſiſt in doing, then it is called foreign, that is, Actiue. Wherein, ſéeing by the great goodneſſe of God there is preſerued for the dooing of things, much naturall knowledge; it is called Syntereſis, Syntereſis,of the Gréeke Verbe foreign, which is, To preſerue. What conſcience is.But conſcience is a practiſing knowledge, by the which our actions are both defended & accuſed. Firſt preſeruation.Wherevpon it is not vnwiſelie ſaid, that in ſuch accuſations or defenſes as theſe be, the conſcience doth giuegive the Maior propoſition: for it ſaith; From whence are the Maior and Minor propoſitions of accuſations and defenſes.We muſt not commit fornication, but liue chaſtlie. But the conſcience taketh the Minor propoſition, and vrgeth; That which thou now doeſt, or art about to doo, is fornication, or contrarie to chaſtitie. Wherevpon it concludeth an accuſation, by the which it prooueth, that That which thou doeſt, thou doeſt moſt vnwoorthilie.

And that the conſcience is the knowledge of this thing, Theſe definitions are drawne out of the epiſtle to the Romans. Rom. 1, 14.Rom 1:14Paule ſheweth in the 1. chapter to the Romans, When (ſaith he) the Gentils, which hauehave not the lawe, doo by nature the things perteining to the lawe, and ſhew the worke of the law written in their hart, their owne conſcience bearing them record, and their thoughts accuſing p. 166one an other & excuſing. Out of this place diligentlie examined, we hauehave a deſcription of foreign, and Conſcientia, Conſcience. God, according to his goodneſſe hath ingraffed theſe knowledges in our mind, to inſtruct vsus in ſtead of a ſchoolemaiſter. And the conſcience ſéemes to be as it were a lawe; and it hath this propertie alſo, that it ſtirreth the mind forward, which the lawe doth not alwaies. Verie aptlie therefore we ſhall call it a liuing lawe, which crieth, pricketh vsus forward, and driueth vsus to good things. And bicauſe the affects of feare and ſorrowe, of repentance and deſperation, are naturallie prouoked in our minds, by reaſon of this accuſation of our conſciences; The Furiesthe Poets feigned Furies, which did ſometime driue men vntounto thoſe extremities, that they made awaie themſelues: euen as the holie ſcriptures teſtifie to hauehave come to paſſe in Iudas and Achitophel.Mat. 27, 5. 2. Sa. 17, 23. Chryſoſt.Matt 27:52 Sam 17:23

9 Chryſoſtome vponupon Geneſis wrote, that The conſcience is a ſufficient ſchoolemaiſter vntounto vsus. Which ſaieng is not in euerie point true: for it behooueth, It behooueth that the conſcience to doo hir part aright, be framed to the word of God.that the conſcience be framed by the holie ſcriptures, vntounto this end, that it teach, accuſe, and defend rightlie. For ſinne hath partlie obſcured, and partlie corrupted our naturall knowledge; ſo that ſome nations there hauehave béene, among whom euen fornications were counted no ſinnes. Further, we ſaie not, that the conſcience, which is well inſtructed by the word of God, is ſufficient of it ſelfe vntounto ſaluation; vnleſſe grace and the holie ghoſt be preſent, wherby ſtrength may be giuen vsus, to obeie thoſe things which are thereby preſcribed. Howbeit, Chryſoſtome perhaps called the ſame a ſufficient ſchoolemaiſter; An excuſing of Chryſoſt. The conſcience is a ſufficient ſchoolemaiſter to condemne vsus.bicauſe it prompteth vsus in manie things: and againe, bicauſe it is ſufficient for to condemne vsus. For, albeit that the Ethnikes be ignorant of the holie ſcriptures, & may excuſe themſelues, that they hauehave not béene rightlie inſtructed as touching all actions: yet are they moſt euidentlie taken tardie herein; that in manie things they hauehave gone againſt the rules of conſcience. For (as Paule writeth to the Romans) They turned the truth of God into a lie. Rom. 1, 25. Auguſtine.Rom 1:25Auguſtine vntounto Alipius writeth (the which maketh verie much for this place which we hauehave in hand) that We muſt ſpecially prouide to hauehave an vpright conſcience. But in the meane time there muſt be conſideration had of them that be weake, A ſimilitude.leaſt anie man with his conſcience drinke pure water, but with his féete tread the fountaine ſo, as the ſhéepe cannot drinke of the ſame otherwiſe than troubled.

There be ſome which boaſt of a good conſcience, 1. Cor. 8, 1.1 Cor 8:1as the Corinthians did; but in the meane time through the boldneſſe of their dooings, they diſquiet them that be weake. We muſt take heed of the Libertines.Let vsus beware of the Libertines, as of infection it ſelfe; who ſéeme to renew the hereſie of the Valentinians, and of Simon Magus, while they perſuade that all ſenſe and féeling of ſinne muſt be reiected; bicauſe vnperfect men are troubled with the motions of conſcience: and thoſe they ſaie are trulie renewed in Chriſt, and raiſed vp from the dead, which hauehave no more féeling of ſinne: and they iudge, that whatſoeuer they doo or attempt, of what kind ſo euer it be, they pleaſe God. Wherefore, when ſuch kind of adulterie and wickednes is found to be in them, they denie them not at all; but ſaie, that to them they be no ſinnes, bicauſe they account them not for ſinnes: but to ſuch they ſaie they are accounted for ſinne, which by reaſon of their infirmitie doo thinke them to be ſinne.

Touching the choiſe of Meates, Jn the 1. Cor. 8.

10 The matter then which we hauehave in hand, Looke after in place 10. art 18. and In 1. Cor. 10. ver. 25. In what things choiſe may take place. Which things be neceſſarie. In things neceſſarie to ſaluation we muſt not paſſe for offending or not offending men. Mat. 10, 34. Mat. 5, 2….1 Cor 10:25Matt 10:34Matt 5:2perſuadeth vsus to write ſomewhat touching the choiſe of meats. And firſt it is to be vnderſtood, that choiſe taketh not place in euerie thing; but in thoſe things onlie which cannot otherwiſe be done. Wherefore we will make a diſtinction of actions; that ſome be neceſſarie vntounto ſaluation; and other ſome indifferent or meane actions. Thoſe things be neceſſarie which God hath commanded; and vnleſſe we doo them, we ſhall be ſhut out from God, and from Chriſt. In this kind of things there is no choiſe, herein are neither the occaſions nor the offenſes of men to be regarded. For Chriſt ſaid, that He came not to ſend peace, but ſword and fire: he came to ſet the father againſt the ſonne, and the daughter againſt the mother: he ſaid moreouer; If thy right eie offend thee, pull it out, and caſt it from thee: and the ſame commandement alſo he gaue of the right hand and of the foote. By which words he declared, that thoſe things, which we ſhall eſtéeme more déere vntounto vsus than either our eies, hands, or féet; we muſt caſt awaie from vsus, leſt we ſhould be drawne awaie from the will of God. And in like maner did Chriſt anſwer touching the Phariſies, which were offended at his doctrine; Let them alone, Mat. 15, 14.Matt 15:14they be blind leaders of the blind: and he made no reckoning of the offenſe which they tooke.

But the meane actions muſt be vnderſtood, either according to the dooing, or elſe according to the ſenſe, doctrine, and knowledge which we ought to hauehave of them. In the doing of me… actions, we muſt follow the rule of charitie.If we ſpeake of the dooing of them, we muſt vſe the rule of charitie, leaſt we attempt anie thing that maie offend our weake brother: of which thing the apoſtle hath written at large to the Romans. And as touching the ſenſe and doctrine, it is neceſſarie for vsus euermore to profeſſe and iudge, Rom. 1, 4.Rom 1:4that theſe indifferent things, through the grace of Chriſt, p. 167are frée vntounto vsus; and that we abſteine from them in no other reſpect, but for their ſakes that be weake. Which thing we ſée right well that Chriſt did, The example of Chriſt Matt. 7, 27.Matt 7:27when he paid the tribute monie: for he was King and God, euen the true Meſſias, ſo as in verie right he was frée from paieng of tribute; but this libertie he would not vſe, leaſt he ſhould hauehave offended others. Neuertheleſſe, he taught in the meane time, that it was frée for him to doo it; when he demanded of Peter, The weake ones muſt be condeſcended vntounto and therewithall taught, ſo long as they be willing of inſtruction.whether tributs were woont to be exacted of bond men, or of them that be frée. Thoſe that be weake, muſt be taken and taught; and that they maie heare the more attentiuelie and willinglie, it is good that a man humble himſelfe to their weakneſſe, ſo long as we ſhall perceiue them willing to be inſtructed: but if we find them vntractable, and obſtinate, and to refuſe to heare the reaſons drawne out of the ſcriptures, and that they be contemners of the word of God, we muſt let them go; neither muſt that, which is holie, Matt. 7, 6.Matt 7:6be giuen vntounto dogs: neither is it neceſſarie to care for the offending of them.

But while we applie our ſelues to them that be weake, In condeſcending ſomewhat vntounto the weake, we muſt beware we offend not the faithfull multitude. The example of Paul. Acts. 16, 3. Galat. 2, 3.Acts 16:3Gal 2:3we muſt hauehave a regard vntounto the multitude of the faithfull. Among whom, if ſome ſhould take offenſe at thy diſſembling; and that the example ſhould ſo be laid hold on, as though it ought in anie wiſe to be doone; and for that in the church, Chriſtian libertie might be hazarded: thou muſt take héed, that thou ſubmit not thy ſelfe anie further, leaſt perhaps ſome corrupt opinion ariſe of thy diſſembling. Paule circumciſed Timothie, when he ſawe that it might bring profit vntounto the weaker ſort: but (as we read vntounto the Galathians) he would not circumciſe Titus. For the falſe apoſtles were readie which would hauehave vſed that example, to thruſt vponupon the Gentiles the ceremonies of the lawe, as neceſſarie to ſaluation: for they ſearched out on euerie ſide, by what meanes they might ſpoile the church of hir Chriſtian libertie. Acts. 18, 18.Acts 18:18And the ſame Paule, who polled his head at Cenchrea, & at Ieruſalem, (hauing, as he ſaid, a vow, and had taken in hand the purifieng of the Iewes, according to the lawe, bicauſe he iudged, Acts. 21, 26.Acts 21:26that the ſame would profit them that were weake) would not abide that Peter ſhould doo the like; but (as we read to the Galathians) reſiſted him to the face: Gala. 2, 11.Gal 2:11for the diſſembling of Peter was drawne vntounto the great damage of the church. Neither was it thought good, that ſo manie of the Gentiles ſhould be offended; to the intent there might be regard had of thoſe that came from Ieruſalem. For there was danger like to enſue, leaſt through the authoritie of Peter and Barnabas, there might be held an opinion; whereby it ſhould be thought, that the Ethniks, which were conuerted vntounto Chriſt, were to be compelled to kéepe the ceremonies of the lawe.

11 Hauing made this preface, we will now ſpeake of the verie choiſe of meats. And firſt it is to be agréed vponupon, that all meats are now in their owne nature frée vntounto chriſtians, ſo that nothing be added, to make them vnlawfull: otherwiſe, if meat be ſet before vsus, which maie be thought either to nouriſh or ſtir vp luſt; it behoueth that he, which findeth himſelfe prone therevnto, doo forbeare it. Likewiſe, if there be anie man of vnperfect health, and there be meat ſet before him, whereby he perceiueth his health to be hurt; he muſt not fulfill his appetite. Superfluitie & much coſt muſt be auoided.Adde alſo, that we muſt auoid ſuperfluitie, and too much coſt; leaſt that be ſpent, which might hauehave béene giuen to the poore, and imploied to better vſes. Laſtlie, if there be preſent anie of the weaker ſort, Sometime we muſt abſteine for offenſe ſake. Acts. 15, 20.Acts 15:20which maie be offended with ſome kind of meat; as in times paſt, the Iewes newly conuerted did abhorre fleſh ſtrangled & bloud. Yea, & it had béen conuenient for the Ethniks to hauehave abſteined, bicauſe of the weakeneſſe of them that ſat at meat, if it had béene told them in the midſt of their feaſt, that the meat ſet before them, had béen offered vntounto idols; Rom. 14, 13 1. Cor. 8, 10. &c.Rom 14:131 Cor 8:10as Paule writeth at large to the Romans, & to the Corinthians. I let paſſe, that in the old lawe, manie kinds of meats were forbidden: and there is no doubt, but in thoſe daies the lawe was to be obſerued. Abſtinence for ciuill gouernment ſake.There might alſo be added, the reſpect of ciuill or politike gouernment: all which things perteine not to the nature it ſelfe of meats, but vntounto the circumſtances which happen.

12 And that all meates, in their owne nature, are frée for chriſtians; All meats of their own nature are free for chriſtians. Matt. 15, 11Matt 15:11the ſcriptures doo plainlie teach. Chriſt (as we read in Matthew) ſaid; Euerie thing that entereth into the mouth, defileth not man. And if ſo be it doo not defile by eating, no more dooth it ſanctifie by forbearing. And the apoſtle writeth; 1. Cor. 6, 13.1 Cor 6:13Meates for the bellie, and the bellie for meats, God ſhall deſtroie both it and them. Therefore, ſéeing meate is a thing temporall, and to be deſtroied, 1. Cor. 8, 8.1 Cor 8:8and which perteineth vntounto the bellie, not to the mind; it commeth to paſſe, that of it ſelfe it auaileth nothing vntounto righteouſnes or vnrighteouſnes. And a little before; In the ſame 8. chapter.Meate dooth not commend vsus vntounto God: for neither, if we eate, ſhall we hauehave the more; neither if we eate not, ſhall we hauehave the leſſe. Which words Eraſmus weighed, Eraſmus.and therefore he wrote; If it be as the apoſtle teacheth, how commeth it to paſſe, that at this daie we are in nothing elſe ſo ſoone iudged, or more raſhlie condemned? Whence procéedeth it, that there is at this daie ſo manie iudgments concerning meats? In the ſame epiſtle it is written; Whatſoeuer is ſold in the market, eate ye, making no queſtion for conſcience ſake. p. 1681. Co. 10, 25.1 Cor 10:25But more plainelie in the ſecond chapter to the Coloſſians; Col. 2, 16.Col 2:16Let no man condemne you in meat and drinke, or in a peece of a holie daie, or of the new moone, or of the ſabboth daies, which were ſhadowes of things to come: but the bodie is of Chriſt.

In the lawe many kinds of meats are forbidken.Thoſe things, which he ſpake hitherto, doo belong vntounto the ceremonies of the lawe, and to the feaſt daies of Moſes. Immediatelie, he paſſeth to other obſeruations, not procéeding from the lawe, but from men: when he addeth; Take ye heed, verſe. 18.that no man beguile you of the victorie by humblenes of mind, and worſhipping of angels, aduancing himſelfe in thoſe things which he neuer ſawe, puft vp raſhlie with his fleſhlie mind, and holdeth not the head, whereof all the bodie being furniſhed & knit togither by ioints and bands, increaſeth with the increaſing of God. verſe. 20.And if ye be dead with Chriſt from the ordinances of the world, why as though ye liued in the world, are ye ſtill held with traditions? as, Touch not, Taſte not, Handle not: all which periſh with the vſing, and are after the doctrine and commandements of men: which things indeed hauehave a ſhew of wiſedome in voluntarie religion, and humblenes of mind; and in not ſparing of the bodie; which are things of no value, ſeing they perteine to the ſatiſfieng of the fleſh. Theſe words doo moſt manifeſtlie teſtifie, that the place muſt be vnderſtood touching the ſuperſtitious obſeruation of mans inuentions. And in the firſt epiſtle to Timothie, it is written; In the laſt daies manie ſhall fall awaie from the faith, 1. Tim. 4, 5.1 Tim 4:5and ſhall giuegive heed vntounto ſpirits of errour, and doctrines of diuels, which ſpeake lies thorough hypocriſie, & hauehave their conſciences burned with an hot iron, forbidding to marrie, and commanding to abſteine from meates, which God hath created to be receiued with giuing of thanks by them which beleeue, and knowe the truth: bicauſe euerie creature of God is good, and nothing ought to be refuſed, if it be receiued with thanks-giuing: for it is ſanctified by the word of God and by praier. Titus. 1, 15.Titus 1:15And to Titus; VntoUnto the pure all things are pure, but vntounto them that are defiled and vnbeleeuing, nothing is pure: for their minds and conſciences are defiled. Alſo vntounto the Romans; Rom. 14, 14Rom 14:14I knowe, and am perfectlie perſuaded, that by Chriſt nothing is common but vntounto him, which ſhall ſaie it is common. VntoUnto the Hebrues; Heb. 13, 9.Heb 13:9It is an excellent thing to eſtabliſh the hart by grace, not by meats, which hauehave profited nothing. And in the Acts of the apoſtles, it is ſaid vntounto Peter, when he refuſed to eate of thoſe creatures, which were let downe from heauen; Acts. 10, 15.Acts 10:15That which God hath ſanctified, doo not thou call common. All theſe teſtimonies declare, that euerie kind of meate is now through Chriſt made lawfull and pure.

13 But againſt theſe things much is obiected. Firſt, concerning that which Chriſt ſaith; What things are alledged againſt this libertie of meate. Matt. 15, 11Matt 15:11That which entereth into the mouth, defileth not a man: they anſwer, that the queſtion was then, whether meate receiued with vnwaſhen hands could defile a man? And ſéeing the queſtion was priuate, they ſaie, that which was anſwered, ought not to be wreſted in ſuch ſort, as it ſhould be vnderſtood of all meates in generall. For if (ſaie they) Chriſt had anſwered, that generallie no kind of meats doo defile; then ſhould we alſo make things offered vntounto idols lawfull: neither ſhould it be a fault to drinke poiſon: and they had not ſinned, which in the primitiue church had eaten blood, and fleſh ſtrangled. Hervnto we anſwer, that an occaſion indéed was giuen vntounto that ſentence of Chriſt, through a priuate queſtion; Whether we be contaminated, by receiuing meate with hands vnwaſhen: but the Lord, when he denied that, made a generall anſwer. And that Chriſt in that place ſpeaketh generallie, the cauſe, which he added vntounto his ſentence, dooth make it plaine; for That which entereth into the mouth, is let downe into the bellie, and is caſt into the draught. Which being incident to all kind of meats, it cannot be doubted, but that his ſentence was generall. Wherefore Chriſt prooued, that meats doo not pollute; Why meats doo not pollute.forſomuch as they doo not touch the mind, nor abide in vsus, but are digeſted, and ſo auoided. Neither is hereby ment, that meate offered to idols, or poiſon, are lawfull: for we are bound by the lawe of God, to auoid ſuch things; I meane by the precept of charitie, The circumſtances cauſe that ſome meats muſt ſometimes be forbidden.not by the commandements of men. For the circumſtances doo cauſe, that ſomtimes we muſt abſteine from ſundrie things; either bicauſe there followeth offenſe in them that be weake; or elſe bicauſe the health is impaired.

14 But they ſaie againe, that they alſo doo not affirme, that meates, in their owne nature, Looke In 1. Sam. 9, verſe. 13.1 Sam 9:13are vncleane: but bicauſe the church hath commanded, that the faithfull ſort ſhould, vponupon certeine daies, refraine themſelues from eating of fleſh, to the intent the fleſh may be bridled. Therefore, if we obeie not, they affirme that men are defiled: not as though meats were euill or vnpure; but bicauſe men deale intemperatelie, An anſwer to the Papiſts that excuſe their ſuperſtition in meats by the commandement of y^e church.by violating the ordinance of the church. VntoUnto this we ſaie, that it is not ſufficient to grant, that meats in their owne nature be not euill and defiled: for both the Scribes & the Phariſies had knowledge thereof, though they were neither Marcionites, nor yet Manicheis; for they allowed of the lawe of God. Wherefore they were conſtreined to confeſſe, out of Geneſis; that All things, which God hath made, are verie good. But Chriſt vrgeth this, that they did not well, in ordeining of ſuch decrées: and declared, that it was not well p. 169doone, to take ſuch carefull héed about waſhing of hands, and in the meane time to ſuffer the commandements of God to be contemned and neglected: bicauſe they made a religion and worſhip of God there, where God had made none. And yet neuertheles, that lawe of the Phariſies, although it now ſéeme friuolous, might hauehave a goodlie pretenſed ſhew: as who ſhould ſaie, they would by the waſhing of hands, as by a ſigne, hauehave men to be admoniſhed of the pureneſſe of the mind, which they ought to procure through praiers and repentance. And if ſo be they themſelues had kept themſelues cleane from ſinnes, then ſhould the meats hauehave béene cleane vntounto them; and they might hauehave ſaid in their ſynagog or church, that they had power to ordeine ſuch ſignes. Howbeit, Chriſt condemned all theſe things, as humane traditions; neither would, that by tranſgreſſing of them, the mind ſhould be polluted.

Wherefore how happeneth it, that the popiſh lawes, touching meats, are not through this ſentence of the Lord aboliſhed; ſo that men maie vnderſtand, that they be of no force, to make ſuch as tranſgreſſe them to be guiltie of ſinnes? And if they minded by their decrées, to prouide againſt wantonneſſe, and looſeneſſe of life; they ſhould alſo hauehave made the like decrées touching wine, Ephe. 5, 18.Eph 5:18in the which (Paule ſaith) is exceſſe. Furthermore, All men can not be prouided for by one and the ſelfe-ſame lawe.how is it poſſible, that all mortall men ſhould be holpen by one and the ſelfe-ſame lawe; ſéeing ſome are found weake and féeble, and other ſome be ſtrong and luſtie? Is one maner of food méet for all ſorts of people? Moreouer, who hath commanded the biſhops, concerning theſe things, to make lawes, which they hold ſo déere; The biſhops had no warrant for making of theſe lawes.as in compariſon of them, they neglect the lawes of God?

15 They obiect further, that the places, which we hauehave cited, doo concerne meats, which were forbidden by the lawe of Moſes: ſo that, to applie them to the choiſe of meats, now vſed in the church, it is ſcarſe anie faithfull dealing. We will indéed confeſſe, that ſome things in thoſe places doo apperteine to the meats which were forbidden by the lawe, but not all: for (as we hauehave declared) the apoſtle in the epiſtle vntounto the Coloſſians, Col. 2, 18.Col 2:18ſpeaketh alſo of another affliction of the fleſh; not deriued out of the word of GOD, but ſuperſtitiouſlie deuiſed by man. Wherefore he ſaith, that thoſe things were doone by the viſions of angels, and by the commandements and traditions of men: which things cannot be ſpoken of the old lawe. And he added, An expounding of the place to the Coloſſians.that thoſe things had onelie a ſhew of wiſedome in the verie letter: which the apoſtle would not hauehave ſpoken, concerning the lawe giuen by GOD. Moreouer, thoſe things which he reprooueth, he ſaith that they make to the hurt of the bodie: ſo as the fleſh ſhould be forbidden to be filled with as much as is néedfull. Which thing was not commanded in the lawe of Moſes, naie rather (as we read in Deuteronomie) ſo they would abſteine from things preſcribed, Deut. 12, 21Deut 12:21it was lawfull for them to eate as much of anie other fleſh, as their hart deſired: for ſo dooth the ſcripture ſpeake. Further, 1. Tim. 4, 1.1 Tim 4:1whereas it is ſaid in the epiſtle to Timothie, that it will come to paſſe in the latter daies, that meats ſhall be forbidden: it is ſhewed, that theſe things muſt not be vnderſtood, as concerning the Iewiſh ceremonies; for thoſe were obtruded vntounto the church, not in the latter, but in the former times. Further, he ſaith, that theſe men ſhall giuegive héed vntounto the doctrine of diuels; which things agrée not with the lawe of God.

Howbeit, bicauſe we confeſſe, that ſome of them are vnderſtood of the ceremonies of the lawe; we will now declare, that thoſe things alſo, after a faithfull ſort, maie be applied by vsus, to reprehend the choiſe of meats, which at this daie is vſed. Bicauſe, If we be not bound to a choiſe of meats in the lawe much leſſe to that decreed by the biſhops.if we be not bound to that choiſe of meats, which in times paſt God ordeined; much leſſe ſhall we be conſtrained, by the humane traditions of biſhops, to put anie holines or religion therin. If it pleaſed God through Chriſt, to ſet vsus at libertie frō his owne lawes, and to make all meats frée; why hauehave hypocrits attempted to bring chriſtians into bondage?

16 They are woont alſo to ſaie, that where the apoſtle intreateth not of the meats forbidden in the lawe of Moſes; he ſhewed, that it would come to paſſe of the Manichies and Marcionits, that they would forbid ſundry meats; as though they thought them vncleane by nature, bicauſe they were made by the euill gods. Wherevpon they inferre, that all thoſe things perteine not to them; ſéeing the church by hir lawes (as they ſaie) onelie prouided for the moderation of exceſſe and riot. But let theſe men conſider, that thoſe things, which we alledge, not onelie make againſt the heretiks, whome they hauehave named, but againſt themſelues alſo. For the Lord, in the Goſpell of Matthew, Matt. 15, 2.Matt 15:2did chéefelie impugne the lawe made by the Scribes, for the not eating of bread with vnwaſhen hands; wherein they put religion and worſhip of God, which belonged vntounto ſuperſtition: euen as at this daie theſe men thinke it a holineſſe and ſeruice of GOD, to hauehave abſteined from fleſh, egges, milke, and ſuch like things. Furthermore, the apoſtle vntounto the Coloſſians hath euidentlie expreſſed, Col. 2, 32.Col 2:32that thoſe commandements and traditions of men, not onelie reſpected voluntarie worſhip; but alſo an humbling and hurting of the bodie, that the fleſh ſhould not be filled. Which things ſignifie nothing elſe, than abſtinence and mortification of the bodie, which you pretend.

p. 170The Montaniſts ordeined their faſts for taming of the fleſh, yet thoſe faſts were condemned. Euſebius. Acts. 10, 15.Acts 10:15Yea and the Encratites and Montaniſts ordeined their faſtings, and their eating of drie meates for the taming of their fleſh: howbeit, the true church hath diſallowed the lawes of faſting which they made. And (as it is ſet downe in the Eccleſiaſticall hiſtorie) the firſt lawes made for faſting, are aſcribed vntounto Montanus. Finallie, they earneſtlie affirme, that all which was ſaid to Peter in the Acts of the apoſtles (namelie that he ſhould not call that common, which God had ſanctified) is allegoricall: ſo that by vncleane beaſts, there was ſhewed vntounto the apoſtle the Gentiles, vntounto whom the holie Ghoſt would hauehave him to repaire. An allegorie is to be admitted, but yet not ſo, as it can take awaie the truth of the hiſtorie. Ga. 4, 22, 24 Pſal. 2, 1. Acts. 4, 25.Ps 2:1Acts 4:25We denie not, but that there is an allegorie in that place, ſpeciallie ſuch a one as taketh not awaie the ſtorie. In like maner, as Abraham had two ſonnes; albeit in the epiſtle to the Hebrues, the fourth chapter, they be called two teſtaments. The kingdome alſo of Dauid figured the kingdome of Chriſt, albeit the ſtorie of Dauid was moſt true. So in this place, the Gentils are ſhewed to be ſanctified, ſo that now it might be lawfull for the apoſtles to repaire vntounto them: and that was ſignified in the liuing creaturs, otherwiſe vncleane, the which were ſet before Peter. But therewithall is vnderſtood, that thoſe kind of meats be ſanctified, in ſuch ſort as they be now frée for Chriſtian men: which thing theſe men themſelues are forced to confeſſe, ſéeing they denie not, but euer ſince that time, the meats forbidden by the lawe of Moſes are lawfull. And that Peter ſpake touching the pureneſſe of the lawe, no man doubteth.

17 But paſſing ouer the ſcriptures, they now alledge the Fathers, which verie oftentimes make mention of this choiſe [of meats;] maruelouſlie extolling abſtinence in their treatiſes. In verie déed I grant; that I hauehave read verie manie things among them, touching continencie, and mortification of the fleſh, of faſtings, and of the diſallowing of ſome delicate and deintie meats: The fathers affirme not that there ſhould be had certeine and holie times for the choiſe of meats.howbeit I hauehave not read in them, that there ought to be anie lawes certeine and religious, in the choiſe of meats; ſo as for tranſgreſſing of the ſame, men ſhould commit ſinne, and incurre danger to be ſeparated from the kingdome of heauen. Neither did they ſo much attribute to abſtinence from fleſh, as our men euerie where would hauehave to be attributed vntounto it. Spiridion.Spiridion a verie godlie Biſhop (as we read in the Tripartite hiſtorie) in a certeine time of faſting, ſet ſwines fleſh before a ſtranger: who for cuſtome ſake abhorring the ſame, and ſaieng that he was a chriſtian; Spiridion anſwered; Bicauſe thou art a chriſtian, therefore thou ſhouldeſt eate; and thou oughteſt to knowe, Acts. 1, 15.Acts 1:15that VntoUnto the pure, all things are pure, &c. Here I perceiue there was a cuſtome to abſteine from ſome ſort of meats, There was a cuſtome to abſteine from certeine meats but yet a free cuſtom. Auguſtine. A compariſon of Electus a Manichie, with a meere Catholike.but yet notwithſtanding, ſuch as ſhould not preſcribe againſt chriſtian libertie.

Alſo Auguſtine, in the ſecond booke of the church maners, bringeth in Electus a Manichie, who did eate no fleſh; but in the meane time did vſe moſt delicate deinties, and confections of ſpices, and pretious things; neither droonke wine, but had other delicate drinks preſſed out of fruits, which might be compared vntounto wine, and haplie excéeded it in pleaſantneſſe of taſte. On the other part, he compareth with this man, a Catholike, which faſteth euen till nine of the clocke, that is, vntill the euening tide; taking a few ſmall herbs dreſt with lard, & ſodden with fleſh, either pouldred or dried in the ſmoke, and is content with thrée ſmall draughts of wine. Then Auguſtine demandeth, whether of theſe two, vſing this kind of diet, hauehave the greater abſtinence: and he gaue ſentence on the behalfe of the Catholike. Whereby it appéereth, by the iudgement of this man, that fleſh maketh not abſtinence to be the leſſe, or to ſéeme the more contemptible.

18 They vſe to alledge Euſebius, in the fift booke of his hiſtorie, when he ſheweth the acts of Attalus, and of Blandina, that the chriſtians were woont to abſteine from fleſh. Howbeit, they were deceiued by Ruffinus tranſlation; Ruffinus error in tranſlating.who when he ſhould hauehave tranſlated it, Bloud; tranſlated it, Fleſh. For at that time the chriſtians as yet abſteined from bloud, Acts. 15, 20,Acts 15:20by the decrée of the apoſtles. Yea, and touching fleſh to be vſed for meats, thou haſt an hiſtorie in that place cleane contrarie, which there thou maiſt read. Alſo they cite Theophilus of Alexandria, Theophilus Alexandrinus.in his booke called The Paſchall, which Ierom turned into Latine. But how much I may attribute vntounto this Theophilus, I knowe not: he was a great enimie vntounto Chryſoſtome, whome by force and tyrannie he chaſed awaie, and depoſed from his biſhoprike. And Chryſoſtome himſelfe, Chryſoſtome was by this Theophilus dipoſed.in a certeine epiſtle vntounto the biſhop of Rome, complained gréeuouſlie of him; and gaue teſtimonie againſt him: but of him I will no longer now diſpute.

This onlie I ſaie, that he in that booke holdeth wine and fleſh all one, as touching abſtinence. Wherefore he not onelie inueihed againſt intemperate men, which did eate fleſh, at ſuch time as they ſhould hauehave faſted; but addeth alſo, that they vſed wine. So that, if theſe fellowes be deſirous to receiue him in one thing, whie doo they not alſo imitate him in the other; namelie, in forbidding wine? Speciallie, ſéeing there be diuers ſorts of fleſh that kindle not heat and luſt, as wine dooth. And in an epiſtle to Demetrius, An epiſtle to Demetrius.(whether the ſame be Ieroms, or anie other mans) it is ſaid; that The eating of fleſh, and p. 171drinking of wine is granted, but by a more perfect iudgement, men are diſſuaded from them, as from mariage. In the verie which place thou ſéeſt, that theſe two, fleſh and wine, are ioined togither. And in the old lawe, drinking of wine was forbidden the Nazarites; Num. 6, 3. The Nazarites were forbidden fleſh. Eph. 5, 18.Num 6:3Eph 5:18but ſo was not the eating of fleſh. And Paule ſaid, that In wine there is exceſſe: which thing thou ſhalt not find to be ſpoken as touching fleſh. The Fathers commended the abſtinence from them; but they wrote no tyrannous lawes concerning them. Now at this daie they excommunicate men for this matter; and oftentimes they put them to death which eat fleſh vponupon the daies prohibited.

19 But they complaine, that vnleſſe this be done, the diſcipline of faſting is broken. Which thing I perceiue not, ſéeing faſting was ordeined to this purpoſe, that men ſhould be all the daie without meat, The faſtings were ordeined to indure vntill night.vntill night. Neither, when faſting was ordeined, was there anie preſcript rule appointed, with what kind of meat men ſhould refreſh themſelues, now when the daie was once paſt; ſo that their ſuppers were moderate, Auguſtine.and without delicateneſſe. Auguſtine, intreating of the good that commeth by faſting, ſaid; I demand not of thée from what meat thou abſteineſt, but with what meat thou art delighted? Thou maiſt find manie, which be more delighted with the eating of fiſh, than of fleſh. Ye, and Tertullian accuſeth Marcion, Tertullian. The tripartite hiſtorie. Diuers kinds of faſting in the time of Lent.bicauſe he iudgeth fiſh to be the holier meat. And in the 18. booke of the tripartite hiſtorie, there is mention made of ſundrie kinds of faſting in Lent: for ſome faſted onelie thrée wéeks before Eaſter, ſome ſixe wéeks, and ſome ſeuen. Againe, there were ſome which abſteined from all liuing creatures. Others did eat fiſh; vntounto the which other ſome ioined birds; for that (according vntounto Moſes) they tooke their beginning of the water, as fiſhes did, Gene. 1, 2.Gen 1:2and were created all in one daie. Finallie, there were of them, which faſted vntill the ninth houre in the daie, without making anie difference of meats.

Irenaeus.Irenaeus alſo (as it is declared in the Eccleſiaſticall hiſtorie) ſaith, as touching the daies of faſting; that there were no certeine ordinances: ſome faſted the whole Lent, ſome thrée daies, ſome two, and ſome faſted one daie onlie. Wherfore thou ſéeſt, that in times paſt, the order of faſting had no daies appointed, nor yet choiſe of meats preſcribed; as at this daie they will hauehave it to be. Leuit. 16, 30 The faſting in the old lawe, was of one daie in the yere. Auguſtine.Lev 16:30In the old lawe, faſting was commanded to be onelie one daie once in a yeare, wherein nothing ſhould be taſted vntill night: in which place it is not deſcribed, with what kind of meat they ſhould ſup. And in Auguſtines confeſſions we read, that the eating of fleſh made not godlie men anie thing the leſſe acceptable vntounto God. 1. Kin. 17, 6.1 Kgs 17:6And he maketh mention of Elias, who being hidden, was fed by the rauens with fleſh. Mat. 3, 4.Matt 3:4And Iohn Baptiſt in the wildernes did eate locuſts. But on the other ſide, Gen. 25, 32.Gen 25:32Eſau being beguiled with the moſt ſimple food of pottage, ſold his birth-right.

20 Among the Fathers they continuallie alledge Gregorie, What is to be thought of Gregory.of whom I make no verie great account: for he was the firſt that brought in manie ſuperſtitious things. Touching the Fathers that went before him, I thinke it hath been ſpoken ſufficient. Albeit the ſame Gregorie biſhop of Rome, (as we find in the decrée, the 4. diſtinction, and in the chapter, Denique) writeth vntounto Auguſtine biſhop in England; that The laie men were woont euen in the time of Lent to be verie deſirous of fleſh, & to fill themſelues immoderatelie with the ſame: and he iudgeth, Gregories opinion of eating in Lent.that the prieſts and deacons at the leaſt ought to refraine. But vntounto others he durſt not appoint anie commandement or lawe; leaſt peraduenture anie worſe thing ſhould happen. They vrge vsus alſo with Councels, whoſe decrées neuertheleſſe hauehave not alwaies béene firme: and how little the biſhops of Rome hauehave regarded them, it may appéere; in that verie manie, both publikelie and priuatelie doo obteine licence for monie, to eat egges, butter, and milke, Licence for mony granted by the Pope to eat certeine kinds of meats.vponupon their faſting daies; when as it was otherwiſe ordeined by thoſe decrées. The latter Popes of Rome hauehave made moſt ſeuere lawes concerning theſe things; as they that made it but a ſmall matter, to laie manie ſnares to catch the ſimple people. All theſe things were ordeined; but yet there is no cauſe why we ſhould therefore grant them to hauehave beene iuſt. Theſe traditions of men are pernicious, bicauſe (as Chriſt taught) at length they make the commandements of God to be of none effect.Mat. 15. 3.Matt 15:3

The Lord commanded, How the traditions of men doo violate the commandements of God.that we ſhould hauehave one God, and that we ſhould not admit anie beſides him: at this daie the worſhipping and inuocation of ſaints is confirmed by traditions. God forbad images: at this daie they be receiued into churches by the decrées of biſhops. God commanded that parents ſhould be had in honour: the tradition cauſeth, that children ſetting light by that authoritie, doo flie vntounto monaſteries. God willeth that our neighbours ſhould be holpen: but through theſe traditions, men go from helping of the liuing, to helping of the dead. The holie ſcriptures declare, that there is but one mediator Chriſt Ieſus, who hath procured God to be mercifull towards all our wickednes: but by tradition we are taught at this daie, that he ſuffered for originall ſinne, and for thoſe ſinnes which were committed before baptiſme; but that it is neceſſarie for vsus concerning ſinnes done after regeneration, to redéeme them by our owne works. Thus are the p. 172commandements of God made fruſtrate by the traditions of men.

Whether the church hauehave power to make lawes.21 They ſaie the church hath power to make lawes. Which thing I denie not: for we are men, and it is néedfull euen in thoſe works, which apperteine vntounto the worſhip of GOD, to hauehave good order eſtabliſhed; for which cauſe we grant, that there may be other decrées eſtabliſhed in the church. But then there be certeine conditions ſtrictlie to be obſerued. Firſt and foremoſt, VnderUnder what conditions eccleſiaſticall lawes muſt be reteined.that ſuch kind of iuſtice be not contrarie to the word of God. Secondlie, we muſt prouide, that we place not the worſhip of God, iuſtification, and remiſſion of ſinnes in them. Beſides this, they muſt not be ouer manie in number, leaſt they ouercharge and peſter the church. Neither muſt they be decréed in ſuch wiſe, as though they ought to be of neceſſitie; and that they muſt not by anie means be changed, when the ſaluation of the faithfull ſhall ſo require. Neither ought they in ſuch ſort to be made, that if a man, without offenſe and contempt, doo not obſerue them, he ſinneth deadlie. Wherefore, ſéeing that theſe lawes about the choiſe of meats (as we hauehave declared) are againſt the word of God, which hath ordeined meats to be frée; it is cléere, that they are pernicious. Moreouer, in this decrée of theirs, for making choiſe of meats; they repoſe holines, and the worſhip of God: ſo as they account ſuch as abſteine not from the meats, which they hauehave appointed, to be neither good, nor holie, nor religious. In proceſſe of time, thoſe decrées of theirs hauehave growne innumerable; neither is there anie end of them.

Auguſtine.Auguſtine long ſince complained, that All things in his time were full of preſumptions; ſo as now the ſtate of the chriſtians was woorſe than the bondage of the Iewes. Séeing he ſpake this of the time wherein he liued, The ſ…ate of the chriſtians at this day in more bondage than the Iewes.what (I beſéech you) would he hauehave ſaid of our times, wherein the church is preſſed with infinit burdens? Firſt, they would hauehave an abſtinence for the Lent time; then afterward they added fridaie and ſaturdaie, and in ſome places wedneſdaie euerie wéeke. Foure ember wéekes they brought in▪ laſt of all eues of a number of ſaints. Which times Gregorie the ſeuenth of that name added, that they which will not faſt, doo ſinne (as he termeth it) deadlie. Wherfore, ſeing theſe traditions be ſo gréeuous to the church, that they may be called burdens intollerable; the which Chriſt did find falt with, to be laid on men by the Scribes and Phariſies: they ought in no wiſe to be ſuffered. Finallie, thou maiſt adde; that they would hauehave ſuch choiſe of meats to be ſo neceſſarie and inuiolable, that the church could not ſtand without them. And ſuch account they make of their owne traditions, that they puniſh the tranſgreſſors more gréeuouſlie for them, than thoſe which hauehave broken the commandements of God: as théeues, adulterers, church-robbers, and ſuch like.

22 They alledge the Rechabites, Ierem. 35, 2.Jer 35:2which are commended in Ieremie, An obiection touching the Rechabits.for their obedience vntounto their father; who commanded them to drinke no wine, and to enioie no certeine poſſeſſions: but to wander to and fro, and dwell in no citie. VntoUnto whom God, bicauſe they faithfullie performed theſe things, promiſed a liuelie poſteritie, and a long induring ſéed. Here they ſaie, that thoſe things, which Ionadab the ſonne of Rechab commanded to his children, make for the choiſe of meats: wherefore the church, by commanding of theſe things, dooth not ſéeme to hauehave erred. And as God commended the obedience of the Rechabites; ſo will he alſo allow of the vertue of chriſtians, if they ſhall performe ſuch decrées of the church. We anſwer, that to drinke no wine, was ordeined in the old lawe: Numb. 6, 3.Num 6:3it diſpleaſed not God. Yea rather, in ſome it is allowed, Iudg. 13, 7.Judg 13:7euen as it is manifeſt by the vow of the Nazarites, the which Samſon, Luke. 1, 15.Luke 1:15and Iohn Baptiſt tooke from their mothers wombe: for this purpoſe had they reſpect vntounto a certeine ceremonie of holineſſe. Furthermore, their father commanded them to lead a wandering life; bicauſe perhaps he appointed them not vntounto huſbandrie, but vntounto the trade of kéeping cattell; wherevnto it beſt agréeth to wander vp and downe through woods and launds: or elſe, for that they, being none of the children of Iſrael, might hauehave no poſſeſſion with them in their territorie; The Rechabites were of the poſteritie of Iethro. 1. Chr. 2, 55.1 Chr 2:55and yet would he not hauehave them to go vntounto other nations, bicauſe they worſhipped the true God of Iſrael: for this Rechab came of the poſteritie of Iethro, as appéereth in the firſt booke of the Chronicles, the ſecond chapter.

But if thou wilt contend, that theſe were Ethniks; and therefore dwelt with ſtrangers: we ſaie, that yet for all that their fathers mind was, that as they differed in religion from thoſe, among whom they were conuerſant; ſo they ſhould alſo be diſcerned from them by outward tokens: ſuch as was to abſteine from wine, and to hauehave wandring habitations. Further, God commended their obedience towards their father, vntounto whom they were bound to obeie in their kind of life and maners; for he commanded thoſe things vntounto them, as tokens that were ciuill and proper to their familie; but not vnderunder the title of religion. For when they were inuited by Ieremie to drinke wine, they pretended no holines, or worſhipping of God, why they would not obeie him: they onelie ſhewed, what their father had commanded them. Which obedience pleaſed God & ſo would it alſo hauehave pleaſed him, if it had béene doone to their father in anie other domeſticall and ciuill actions. But the biſhops p. 173and Councels command not a choiſe of meats, otherwiſe than vnderunder the pretence of holines, It is the part of God, not of men, to decree concerning religion.and worſhipping of God: which ought not to be abidden, ſéeing it perteineth to God, and not to men, to make lawes for religion. For our part, though the magiſtrate ſhould command vsus, not to eate or drinke this or that for the Common-wealth ſake; we iudge that they muſt be obeied. But as touching the worſhip of GOD, this we doo ſaie; that the yoke of the Lord muſt not be made heauie by the traditions of men.

23 They continuallie alledge againſt vsus; He that heareth you, Luk. 10, 16. Preachers muſt be hard ſo long as they ſpeake the doctrine of Chriſt.Luke 10:16heareth me; and he that deſpiſeth you, deſpiſeth me. We grant, that the preachers muſt be hard; but that muſt be, ſo long as they preach Chriſt and his doctrine vntounto vsus. We were ill béeſted, to thinke, that they ſhould then be heard like vntounto Chriſt, when they fable vntounto vsus their owne traditions. In the old lawe, God would not hauehave anie thing to be added or taken awaie from his decrées: Deut. 4, 2.Deut 4:2by what incouragement then hauehave they attempted this in the new teſtament? HaueHave we the doctrine leſſe perfect therein, Mat. 15, 2. Then the ſcribes doo ſit vponupon the chaire of Moſes. Matt. 23, 2. Note a good argument againſt traditions.Matt 15:2Matt 23:2than they of old time had? Chriſt reprooued the Scribes for adding their owne traditions; and yet ſaid he neuertheleſſe vntounto the people, that they ought to be heard, when they ſit in Moſes chaire. But they ſit therein, when they teach thoſe things which were written by Moſes: but when they will ordeine their owne decrées, there is good cauſe whie their authoritie ſhould faile. The verie which things are méet for our biſhops and paſtors. They read in the ſcriptures, that ſobrietie and honeſt behauiour is commended by Chriſt and the holie Ghoſt; let them exhort the people therevnto, with as much vehemencie as they can. 1. Pet. 5, 8.1 Pet 5:8Brethren (ſaith Peter) be ye ſober, watch ye in praiers, &c. Paule ſaid; Not in ſurfetings and droonkenneſſe. Rom. 13, 13. Luk. 21, 34.Rom 13:13Luke 21:34Chriſt alſo ſaid; Take heed that your harts be not ouercharged with ſurfettings and droonkennes. Alſo let them commend and ſet foorth faſtings, as things profitable; bicauſe they be praiſed in the holie ſcriptures. But let them leaue off to determine of the maner and choiſe of meats; except it be, that by choiſe they meane frugalitie in meats, and ſuch as are eaſie to be gotten; neither exceſſiue nor chargeable. Theſe things muſt be continuallie remembred, that temperance and modeſtie may take place in the flocke of the Lord: but to make Eccleſtaſticall laws for theſe matters, which may ſnare mens conſciences; it is not well deuiſed.

The church and magiſtrate may ſometime bring in certeine faſtings.But how faſting ought ſometimes to be inioined by the church, and by the magiſtrate, when as earneſt praier ſhalbe néedfull: I hauehave before ſhewed. And if ſo be that perpetuall lawes be appointed for theſe things, they will ſoone degenerate into dangerous ceremonies: euen as we ſée at this daie come to paſſe, as well of Lent as alſo of other times of faſting. Auguſtine.Auguſtine declareth, that The apoſtles cōmanded faſting; yet concerning the daies they appointed nothing. But Ierom ſaith, that Feaſt daies, Ierom.and alſo daies of faſting were ordeined by wiſe men, for their ſakes which doo not alwaies faſt, nor yet alwaies méet together at holie aſſemblies. Wherfore the lawes that be made, as well touching daies, as the choiſe of meats, are to be accounted no commandements of GOD, but traditions of men. And we read, Wherevpon roſe a faſting vponupon the ſabaoth daie.that the faſting of the ſabaoth daie roſe vponupon this cauſe, that Peter being minded to diſpute at Rome, with Simon Magus vponupon the Lords daie, pronounced a faſting of the ſabaoth: wherevpon, by a certeine peruerſe imitation of that act, they alwaies faſted afterward vponupon that daie; which thing was not doone in the churches of the Eaſt parts, and of Africa.

24 But when as theſe things be now inſtituted and decréed, concerning the choiſe of meats; What is now to be doone, theſe decrees taking place.what muſt the faithfull doo? Firſt, that they which vſe the libertie granted vntounto them by Chriſt and the church, be well perſuaded as touching their conſcience: which Paule admoniſhed, when he ſaid vntounto the Romans; Rom. 14, 5.Rom 14:5Let euerie man be fullie perſuaded in his iudgement. The Gréke word is foreign, that is, Let him be certeinlie and perfectlie perſuaded: for there muſt nothing be attempted, wherevnto the conſcience ſaith naie. Further, let him giuegive thanks vntounto God, and acknowledge this his libertie to come by Chriſt: as the apoſtle hath willed in the ſame epiſtle, Ibidem. 3.that He which eateth, ſhould not be iudged of him that is weaker, bicauſe he giueth thanks vntounto God when he eateth. Further, let him doo that which maketh vntounto the glorie of God: let him not ſéeke after his owne pleaſure, or deſire to ſatiſfie his owne luſt. Whether ye eate, 1. Co. 10, 311 Cor 10:31or whether ye drinke (ſaith the ſame apoſtle) doo ye all things vntounto the glorie of God. Let him take héed alſo, that he raſhlie offend not the weake: let him teach them, and let him receiue them, with a purpoſe to inſtruct them with lenitie; yet not ſo, as he ſhuld nouriſh their infirmitie. For they muſt be borne withall for a time, & not continuallie, vnleſſe they will alwaies be learning, and neuer come to the knowledge of the truth.

Neither is that anie let, which the apoſtle ſaid; 1. Cor. 8, 131 Cor 8:13I will neuer eate fleſh, while I liue. For by theſe words he ſheweth, how readie his mind was, and alledgeth a cauſe; to wit, Leaſt I ſhould offend my brother. But he which is perfectlie taught alreadie, is not offended, vnleſſe it be willinglie through his owne péeuiſhneſſe; which being perceiued, we muſt not regard it, leaſt our long diſſembling turne to the hinderance of the whole church. Neither would I euer counſell p. 174men, to go either vntounto the biſhops, or Pope, to obteine licence to eat meats forbidden: We muſt not go to the Pope for licence to eat meat forbidden.for ſéeing they ſell them vnderunder their buls, or charter warrant; it were a waie to further their gains; and to confirme their tyrannie by our acceſſe vntounto them. They hauehave no care to make them ſtrong, which be weake; but rather on the other ſide, by their terrors, thunderbolts, and excommunications, they endeuor to make them weak which be ſtrong. Wherefore there is no cauſe why we ſhould obeie them.

25 But let vsus ſée in few words, from whence began this ſuperſtition of abſteining from fleſh. And if I be not deceiued, I thinke it came from the Ethniks: This rite of abſteining from fleſh, came from the Ethniks.for I read that the prieſts of Aegypt abſteined from fleſh. And ſo did Apollonius Tyanaeus, and Pythagoras: and this they did, bicauſe they thought by that means, to make their ſoules the purer, and to wipe awaie the darke miſts from their minds. Whereby they hoped to hauehave reuelations, and vnderſtanding of diuine things: as who ſhould ſaie; We might by our owne wit atteine the gift of propheſie, and heauenlie reuelations. Which muſt not be beléeued; ſéeing theſe be good gifts of the holie ghoſt, who diſtributeth them as it pleaſeth him. Neither muſt Daniel and his fellowes be taken for an example hereof; Dan. 1, 8. Daniel and his fellows, muſt not be taken for an example.Dan 1:8bicauſe they did not for this cauſe abſteine from the kings meats, from fleſh, and from wine: but for that they would not be contaminated with meats in their lawe forbidden; which might eaſilie hauehave béene, if they had vſed the kings table, as well touching the nature of the meats, as the preparation thereof. Alſo wine was a dangerous thing, leaſt it had béen preſſed out from the vine, that was not yet foure yeres old; Leuit. 19, 23Lev 19:23which might not be done by the law. Neither doo I ſpeake theſe things, as thogh I denie it to be méet for ſtudents to liue verie temperatelie & moderatelie: Students muſt liue verie temperatelie.for this I ſaie, and moſt conſtantlie affirme; that there is nothing more profitable for them. But ſuperſtition I would hauehave remooued, whereby they perſuade themſelues that they ought vtterlie to abſteine from eating of fleſh, The Moonks of Charter-houſe. From whence the libertie of Moonks ſprang. Gen. 9, 3. Before the floud, they did eat no fleſh.Gen 9:3as did the Charter-houſe Moonks verie fooliſhlie.

26 Now doth the nature of contrarietie require, that we ſhew from whence ſprang the libertie of meats. We find that the ſame happened after the floud, when as God aſſigned vntounto Noah for his meat, all things that mooued and had life; as if it had béen gréene herbe: for before the floud, fleſh was not eaten. This is the power of the word of God, that whatſoeuer he hath commanded, is done. He commanded at the beginning, that the increaſe of corne, the fruits of the trées, & the herbes of the field, ſhould be meat for men: which thing came happilie to paſſe. Afterward he commanded the ſame, touching fleſh, and it was performed: Exod. 16, 4.Exod 16:4for in the deſert he would doo the ſame, & we read that it was done. Whereby we vnderſtand, that it was verie well ſaid; that Man ſhall not liue by bread onelie, Deut. 8, 3.Deut 8:3but by euerie word that proceedeth out of the mouth of God: that is, by euerie thing which God hath commanded. Wherefore we ought to ground the conſideration of all our commodities vponupon the word of God.

The philoſophers make their reſolution ſo far foorth as the power of nature extends: howbeit, The difference betweene our reſolution and the philoſophers.this power muſt be reduced by godlie men vntounto the word of God; which doth not onelie adorne our tables with fruits, with corne, and with herbs; but alſo furniſheth our kitchin with fleſh, & our ſtorehouſe with wine. Theſe things muſt be thought vponupon, when we vſe the things of this world. Theſe things gaue God after the floud; Why God after the floud licenced fleſh and wine.partlie to ſhew that his wrath was appeaſed towards mankind; and partlie, bicauſe the earth perhaps being corrupted by the water, brought not foorth ſo wholeſome fruits as it did before. This the philoſophers acknowledge not: but we, bicauſe we beléeue that they had their beginning by the word of the Lord; therefore, A profitable rule.ſo often as we looke on our meats, our apparell, our huſbandrie, our wife, & ſuch other like things, which ſerue our turne; we ſhould remember & confeſſe the ſame to depend vponupon the word of God.

This libertie did God ſomewhat reſtreine afterward in the law of Moſes, where he put a difference betwéene meats cleane and vncleane. But for what cauſe he did this, it is not néedfull in this place to diſcuſſe. Howbeit, In Moſes time was appointed ſome choiſe of meats, but after Chriſts comming, it was ſet at libertie.this I will adde; that before the floud, men did kill beaſts for ſacrifices, as it is ſhewed of Abel; but they did eate none of the fleſh that was offered. But after the floud, they did not onelie offer vp ſacrifices; but they themſelues alſo did eat of the ſacrifices. Which ſéemed to be a ſingular benefit of God; as though he now vouchſafed to call them to his owne table, and admit them to the communion with himſelfe. And before the floud, the cleane cattell for ſacrifice were diſtinguiſhed from the vncleane. Wherfore Noah by the commandement of GOD, brought into the arke more cleane beaſts than vncleane. To conclude; after the comming of Chriſt, the ancient libertie and choiſe of meats, which the lawe had forbidden, was reſtored: wherefore it ought not vnderunder colour of religion, to be reſtored againe by the popiſh biſhops, or by the church. Yet doo not thoſe things, which we hauehave alleaged, limit either Magiſtrates or publike authoritie; but that they may ſometimes appoint a choiſe of meats vponupon iuſt conſideration.

¶ Touching apparell of the Miniſters of the church, looke in the 34. 36. 38. 39. & 40. epiſtles, in the end of this booke.