The Nature and Use of Things Indifferent, Chapter 7
CHAP. VII. Of the lawfull VSE of Things Indifferent.
THE true Church of God hath libertie at all tiems, and in all places, The Church vleth Things Indifferent freely.to vſe thoſe things which are truly Indifferent, to her owne purpoſe and commoditie, or elſe to abſtaine from them; alſo, to change and alter them, according to her owne will and pleaſure.
2 For ſo ſaith the Apoſtle (Coloſſ. 2.16.) Let no man iudge you in meate and drinke, or in a holy day, or new Moone, or Sabbaths, which are but ſhadowes of good things to come, but the bodie is Chriſt.
3 And (1. Tim. 4.) ſpeaking of the Indifferent vſe of meates, EueryEvery creature of GOD is good, and not to be reiected, but to be receiued with thanksgiuing: for it is ſanctified by the word of God and prayer. Alſo, God hath created meates to bee receiued of the faithfull with thanksgiuing, and of all them that know the truth.
4 And ſeeing there is a two-fold Condition of mans life, one Worldly, which wee call Animall, A two-fold Condition of Mans life.becauſe it reſpecteth our being in this preſent world; the other Spirituall, which is referred to the world to come: Meates and eueryevery externall Indifferent thing, are referred to the firſt condition of life in this world, and they ought not to be conioyned or mingled with the Spirituall eſtate or condition.
5 Therefore the Apoſtle (1. Cor. 6.13.) writeth, Meate is for the belly, and the belly for meate: and againe, Meate doth not commend vsus to GOD, for if wee eate, wee hauehave nothing the more, neither if we eate not, hauehave we any thing the leſſe, 2. Corinth. 8.7.
6 Whereupon the words of S. Paul (1. Cor. 10.25.) concerning Chriſtian libertie and power, are rightly oppoſed againſt Iewiſh Traditions. Whatſoeuer is ſold in the ſhambles, that eate, asking no queſtion for conſcience ſake, for the earth is the Lords and the fulneſſe thereof.
7 And this Doctrine is alſo taught by our Sauiour Chriſt, when he reprooueth the Phariſies, for taxing his Diſciples eating meate with vnwaſhed hands. That which goeth into a man doth not defile him, but that which commeth out, that defileth the man: for that which goeth into the mouth, deſcendeth into the belly, and is caſt foorth into the draught, Matth. 15.11.17.
8 But the place of S. A place of Rom. 14.1. &c. concerning Things Indifferent, expoū ded.Paul (to the Rom. cap. 14.) is moſt cleere of all others, about the vſe of Indifferent things, wherein he preſcribeth three remarqueable Rules, whereby we may know, both what, and how this is to be performed. 1. That the Weake in faith ought not to be reiected or ſcandalized. 2. That no mans Conſcience bee charged or burthened thereby. 3. That by outward and indifferent things, we ought not to iudge of other mens faith and religion.
9 And for the better vnderſtanding of that place of the Apoſtle, wee will paraphraſtically expound the nine firſt verſes of this XIV. Chap. whereby this matter ſhall bee made more cleere.
10 Seeing there are many younglings, A Paraphraſe of the 1. verſe.weake or ſicke in faith, and ſuch as hauehave not attained to any great meaſure of ſpiritual ſtrēgth, becauſe they hauehave not learned throughly the Doctrine of the Goſpel, and the true vſe of Chriſtian Libertie, but are ſtill in opinion, that they are bound to obſerue the Ceremoniall law of Moſes, about forbidden meates, and other ſuch externall rites: yet they heare the Goſpell preached, and are no enemies thereunto; it is therfore neceſſarie, and not the leaſt part of Chriſtian charitie, that ſuch perſons bee not offended, but rather cheriſhed, patiently tolerated, taught and inſtructed with all meekenes and lenitie, that they may be deliuered from their preſent ſcruple, doubtfulnes, and anxietie of minde and Conſcience. And this ought to bee done, not onelyonly by permitting them to liue after ſuch manner as they pleaſe, but alſo, by curteous and familiar conference, and conniuencie, and by applying or conforming our manners and behauiour to theirs, by a peaceable and delectable ſocietie or conuerſation, ſo long, vntill they bee brought without all contention, ſcandall or diſpute, to lay aſide their vaine perſwaſions, and to vnderſtand the doctrine of Chriſtian Libertie, how by IESVS CHRIST we are deliuered from ſin, wrath and damnation; and therefore much more, from Ceremoniall types, rites, ſacrifices, obſeruance of daies, choice of meates and humane Traditions. And before they can bee brought to beare theſe things, their Conſciences ought not to bee troubled, neither ought any man to reaſon with them contentiouſly, racking and ſnatching their words, ſayings or actions, vntounto the worſer part: but their weaknes is to bee tendred, and cured by little and little, ſeeing they doe not ſinne of malice, nor hauehave any purpoſe to defend their errors ſtubbornely, but are docible, albeit they are not as yet confirmed and ſetled in iudgement.
11 Hereupon, when thoſe which are Stronger in faith, Ʋerſe 2.and well inſtructed in the Doctrine of Chriſtian libertie, do know, that, notwithſtanding the law of Moſes, yet they hauehave a freedome to eate any kinde of meate, without any offence of God: And the Weaker, on the other ſide, ſtraine at all the law of Moſes, both for meates, daies and other things, liuing vponupon herbes, and abſtaining from meates, thinking that their religion cannot bee ſound and ſincere, nor their conſcience quiet, except after their old faſhion they liue according to the law of Moſes; From hence one ſide falleth to deſpiſe another, and mutually accuſe each others manners, whereby ſimultation, ielouſies and contentions ariſe. Yet neither of both ſides doe well.
12 Wherefore, Verſe 3.they ought to handle the matter in this ſort. The Stronger that can eate any kind of meat, muſt not cōtemne, deride, or ſet light by the other which are Weak, as though they were blockiſh, ſuperſtitious, ſtubborne, froward, ignorant in the doctrine of Chriſtian Libertie. Contrariwiſe, the Infirmer and weaker ſort, which are not yet perſwaded of Chriſtian Libertie, but hang vponupon Moſes Law, muſt not raſhly condemne their Brethren, that abſtaine not from forbidden meates; or proclaime them, wicked, prophane, raſh and polluted perſons. For there is one LORD of both, whom they ſerue, becauſe they are both the members of Chriſt; conuerted vntounto the true faith and religion, and hauehave one common right of Redemption, and know that they are equally cheriſhed and noriſhed by the fatherly louelove of God.
13 VntoUnto this their LORD, Verſe. 4.and GOD, ſhall eueryevery one render an account for himſelfe; not this man for thee, nor thou for him. And therefore it is nothing vntounto thee, what thy neighbour doth in this point; for he is not thy ſeruant, but the ſeruant of God. It is GODS right, and not thine, to giuegive iudgement or ſentence vponupon his ſeruant, who, if he do not well, ſhall be chaſtened by the Lord, but if he do well, he ſhall be approued and commended by him: and both theſe things ſhall be performed, without thy gaine or loſſe, becauſe that this whole buſines doth nothing at all belong vntounto thee. See therefore that thou do thy owne dutie, and ceaſe from contemning and condemning thy Brother, for meere Indifferent things. And although he ſeeme to thee, to ſinne eueryevery day more and more, and to waxe worſe and worſe; yet is the contrarie true: for he ſhall be eſtabliſhed and confirmed, and ſo ſhall remaine and be ſafely preſerued in the grace and fauour of GOD. For GOD (of whoſe good will and helping grace, we are well perſwaded) who is wont to enlighten his own children, and to adorne them eueryevery day with increaſe of grace, is both able and willing to ſtrengthen that weake member, that his faith may alway abide ſound and ſafe, and receiue no damage or hinderance by theſe In different actions.
14 I adde alſo this. One man, Ʋerſe 5.after the law of Moſes obſerueth the difference of daies, as Sabbathes, the new Moones, the feaſt of Tabernacles, and ſuch other holy daies, although he know that none of theſe things are requiſite and neceſſarie to ſaluation. Another man obſerueth none of theſe, but accounteth all dayes Indifferent; one while laboring, another while reſting, euen as ſeemeth beſt vntounto himſelfe: and yet is not a contemner of Religion, nor offendeth good men, nor yet with any vntimely actions troubleth the peace of the Church. But whatſoeuer any man doth, he muſt principally regrad, that he be fully perſwaded of the lawfulnes of his owne fact or deed, and conſult with his owne conſcience, according to the rule of the Word of God, doing nothing doubtfully, but examining eueryevery thing, by a true and liuely faith (which is a full aſſurance) and not hurt his conſcience, by any raſh and intemperate indeuour, or by the deſire and luſt of contention.
15 For they which are yet weake in faith, Verſe. 6.and doe obſerue the Feſtiuall daies, after their old manner, but without opinion of Neceſſitie, Merit, or diuine Worſhip in them, they doe not ſinne againſt God, but obſerue that difference, for the glorie of God, vntill they bee better inſtructed. And thoſe which hauehave perfectly learned the doctrine of Chriſtian Libertie, and doe (without ſcandall) not obſerue any of thoſe Feaſts, doe not onelyonly not offend againſt God, but rather doe that thing which cannot diſpleaſe him. In like ſort, he which eateth of eueryevery meate, doth not ſinne, but pleaſe God, vntounto whom hee rendreth honour, and praiſe, and thankes, with all reuerence, for all ſorts and diſhes of meates ſet before him. And hee againe, which abſtaineth from ſome certaine meates, contenting himſelfe with herbes, doth not euill, but pleaſeth God, vntounto whom alſo he giueth thankes, hauing a ſpeciall care and regard of the tendernes of his conſcience.
16 The Summe is. Ʋerſe 7.Whether we vſe our Chriſtian Libertie in Indifferent things, or whether for reaſonable cauſes, we abſtaine from the vſe thereof, for a ſeaſon: yet we pleaſe God, and are approoued by him; becauſe all our actions proceeding from faith, whether we liue, or die, tend to the praiſe and glorie of his Name. For no man liueth for himſelfe, or for his owne commoditie: No man liueth, or dieth to himſelfe: No man ought to reſpect himſelfe alone, nor once to imagine, that he can liue by his owne wil and pleaſure. For the faithfull doe acknowledge with thankſgiuing that they hauehave not their own, but the wil and word of God, for the rule and canon of their life, acknowledging alſo that vntounto him alone they ſhall giuegive account of their doings, being ſubiect to his power, law and iuriſdiction, both in life and death.
17 Therefore whether we liue, Verſe 8.wee yeeld gratefull obedience to God, which he accepteth; or if we die, wee giuegive him the ſame obedience, and are patient in death: and alway both in life and death, wee are his beloued Sonnes, the Brethren of our owne onelyonly Sauiour Ieſus Chriſt; yea wee are wholly the Lords, and LORDS our ſelues, being equally cared for, and reſpected by our Lord,
18 Who died for our ſinnes, Verſe 9.and roſe againe hauing ouercome death, and now liueth for euer, the LORD both of quicke and dead; who taketh vsus into his tuition and cuſtodie, and ſo nouriſheth and ſaueth vsus, that whether wee liue or die, yet willeth vsus to be ſaued, that wee might alſo liue with him for euer.
19 Now wee will ioyne vntounto this Paraphraſe, Canons of the lawfull vſe of Things in different.certaine Canons, whereby the lawfull VSE of Things indifferent, may more cleerely and euidently appeare.
20 I. 1Among all thoſe things which are commanded by GOD in his expreſſe law, there is not one of them, but ought to be confidently vſed, performed and taught, without feare of Scandall.
21 And that, Note well.becauſe the Cauſe of faith, is to be preferred before LoueLove: euen as this one ſentence (Act. 4.19.) doth abundantly prooue, It is better to obey God, than man. And our Sauiour Chriſt alſo ſpeaketh of himſelfe, (Matth. 10.34.) I came to ſend a ſword, and not peace, &c.
22 Hereupon you may obſerue, that if the Church or any Magiſtrate ſhall command any thing, againſt the Law of God; you muſt not obey it, but conſtantly and confidently gainſay it. For we are no further bound to obey the Lawes of our Superiours, than they ſtand in correſpondencie and ſimilitude, with the Law of GOD.
23 No creature hath any power to command, or to doe any thing contrarie to the Commandements or Word of God; as wee are taught by the firſt Precept of the Decalogue, Thou ſhalt hauehave no other Gods, but me: and in another place, Walke in my Commandements, &c.
24 II. All neceſſarie things muſt bee done: 2In things that are not abſolutely neceſſarie, we muſt euer obſerue that temper and moderation, that our examples hurt not other mens conſciences, or breake the common bond of concord & amitie: as the Rule of the Ciuilians doth ſufficiently declare; Quod tibi non nocet, & alteri prodeſt, id praeſtandum eſt. That which hurteth not thee, but profiteth thy brother, that ought to be performed. For it is a iuſt thing, to abridge and reſtraine ones owne libertie and priuiledge, for the ſaluation of another: as trauellers, in a common iourney, wherein the ſtrongeſt and beſt footman tarieth, to accompanie the weakely, not ouergoing him.
25 III. 3All Indifferent things being conſidered In themſelues, and in their owne nature, are lawfull and good. In Vſe, they are indifferent and free. By Accident, they are euill and vnlawfull, as when they are performed by the Vnregenerate or by the Regenerate with ſcandall, either of himſelfe, or of others. And by Accident they are neceſſarie to be done, as when they are commanded by the Church, and cannot bee omitted without great ſcandall & offence. Act. 15.28.
26 IV. Such Indifferent things, as are commanded, 4either by Eccleſiaſticall, or by Ciuill authoritie, doe not bind any man to the performance of them in caſe of abſolute Neceſſitie.
27 Becauſe CHRIST himſelfe diſpenfed with his owne diuine Law in caſe of neceſſitie, when his Diſciples plucked and rubbed the eares of Corne, Matth. 12.1. &c.
28 And that all lawes, both Eccleſiaſticall and Ciuill, may be diſpenſed withall, in perill of ſaluation, S. Paul euidently teacheth (2. Cor. 13.10.) when he ſaith, We hauehave power to edification, and not to deſtruction.
29 In like maner (Col. 2.22.23.) if there be any peril of the bodie, the ſame S. Paul diſpenſeth with it; where hee condemneth fooliſh lawes and ordinances, againſt the neceſſitie of the bodie, As, Touch not, Taſte not, Handle not, which all periſh &c.
30 V. 5If our Aduerſaries require the obſeruation of their Traditions, as of things of abſolute neceſſitie to ſaluation; then in their preſence, and to their teeth, we may ſafely doe the contrarie, without reſpect of ſcandall: for eueryevery part of Chriſtian Libertie ought to be ſo deare vntounto vsus, and ſafely preſerued by vsus, that we may not yeeld any peece or fragment thereof, to treacherous or malitious minded Aduerſaries.
31. From this occaſion it is reported (Matth. 15.12.13.14.) Thou haſt heard that the Phariſies were offended at this ſaying: our Sauiour Chriſt maketh this anſwere, not caring for the offence of ſuch vipers; EueryEvery plant which my heauenly Father hath not planted, ſhall be plucked vp by the rootes. Let them alone, they are blind guides of the blinde, &c.
32 And for this cauſe, S. Paul would not circumciſe Titus, at the requeſt of the Iewes, requiring it as a thing neceſſarie, Galath. 2.3.
33 VI. 6If there be any among the weake, that may be inſtructed, for their inſtruction ſake, any man may do contrarie to the vſuall Traditions or Ceremonies, that ſo he ſtrengthen and confirme their tender conſciences.
34 So S. Paul reproued Peter, becauſe that by his example, he did not confirme their conſciences, which were weake among the Gentiles.
35 VII. Amongſt thoſe weake ones, 7which may be eaſily inſtructed, we muſt both do the worke of charitie, and obſerue the Traditions.
36 Euen as S. Paul did when he came to Ieruſalem, where among a great multitude, he found a very few, that vnderſtood plainly the Libertie of the Goſpell, he both obſerued the Traditions, and was himſelfe alſo ſhaued, according to the manner of Iewes. Act. 21.
37 And hereunto is to be referred that kind of Scandal, which is mentioned in the Epiſtle to the Romans (Chap. 14. and 1. Cor. 9.) There were ſome that did obſerue the Ceremonies of the law; and againe there were ſome that did not obſerue them. Now when the Obſeruants ſaw ſuch as did not obſerue them, they began to doubt in their minds and conſciences, whether what they did were lawful, or no? and ſtayed not heere, but alſo went farther, beginning to thinke amiſſe of Chriſtian religion, as though it gaue liberty to the fleſh, againſt the Law of God. And many times the Weaker were drawen againſt their conſciences, following the example of the ſtronger, to neglect the Ceremonies; whereupon afterwards they fell to be perplexed. Heere S. Paul chargeth the ſtronger ſort, to beare with theſe, vntill they were better inſtructed and learned; when he ſaith, Beare with the weake in faith, &c. Rom. 14.1.
38 IIX. Neceſſity excuſeth all ſcandal or offence; 8as we may ſee (Matth. 12.1. and 2. Sam. 21.7.) and ſo alſo doth the Precept or Prohibition of the Church, ariſing from iuſt cauſe, Act. 15.28.
39 IX. 9We muſt take heede of multitudes of Ceremonies, albeit otherwiſe they be tolerable in themſelues, for thereby pure Religion and true piety, is not only very often not holpen, but much hindered, obſcured and impaired, if not cleerely extinguiſhed.