41. The fift Chapter. Of peace and Christian libertie; where also is

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

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

¹ THe 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 vnto 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. ² But 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 vnto 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 vs anie more, our conscience reprooueth vs not, neither are our harts, by furious rages stirred vp to perturbations. Further, we wish well, and doo good vnto our neighbours, as vnto 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 vpon the earth: ³ for 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 vs. ⁴ 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 vs, 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 vs; ⁵ All 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 loue God, ⁶ all things worke to good. And that which Esaie taught is to be noted; to wit, ⁷ That by these messengers deliuerance must be preached. For although that death, misfortunes, pouertie, diseases, and such other kind of euils, doo still vexe vs; yet are we said to be deliuered from them by Christ: bicause they haue not anie longer the nature of punishments. For all these disco~modities of the flesh, God hath by his death and crosse sanctified: so that they haue no more in them the respect of punishment; but vnto vs are made instructions, fatherlie chastisements, victories, triumphes, and notable acts.

2 But to omit nothing, ⁸ 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, ⟨…⟩, or ⟨…⟩ 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, ⁹ that (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 vnto Sion, Thy God reigneth. Hitherto hath sinne reigned: wherefore Paule said; ¹⁰ Let not sinne reigne in your mortall bodie. ¹¹ Death also hath reigned: for the same apostle saith; Death hath reigned from Adam euen vnto Moses. The diuell also hath reigned, whom the Lord calleth The prince of this world: and Paule, ¹² The gouernour of this world, and the god of this world. All these things haue hitherto miserablie exercised their tyrannie ouer vs: but now the Lord reigneth.

For, as touching outward kingdoms, ¹³ 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 deliuered, 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; ¹⁴ but yet verie weake. Wherfore our estate can neuer be in good case, vnlesse Christ reigne in vs. 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, ¹⁵ and abundance of peace, so long as the moone endureth. And in Esaie; ¹⁶ And of his peace there shall be no end.

¹⁷ 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 vs. The word sheweth what is to be beléeued, and what is to be done; and the spirit mooueth and driueth vs 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 haue to be chéerfullie receiued. ¹⁸ Yea he saith; He that receiueth you, receiueth me; & he that despiseth you, despiseth me. Thus haue 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 haue this opinion of them. But for so much as by his iudgement the world is foolish, and vnderstandeth not the things perteining vnto God, therefore we must not leane vnto it; but rather hold fast the most strong and most acceptable iudgement of God.

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

Of Bondage and christian freedome.

¹⁹ 3 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 vs, that our whole life and breath, and whatsoeuer wée thinke, be directed vnto Christ. Séeing (I saie) to be the seruants of Christ, is a thing common vnto vs 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. ²⁰ But we doo farre otherwise; we are a verie short space, or but one houre occupied about things perteining vnto 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 haue 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 vnto GOD; ²¹ whom neuerthelesse we ought much more both to obeie and serue, than our seruants ought to obeie and serue vs. For God, besides that he both féedeth and nourisheth vs, hath also brought vs foorth, and giuen vs euen our being. Moreouer, whatsoeuer seruants doo towards vs, all that is for our owne commoditie, and helpeth them nothing: but contrariwise, we, when we serue God, doo bring vnto 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 giue little or nothing vnto our seruants: but God for vs hath giuen out his onelie sonne, and togither with him hath giuen vs all things. We promise to our seruants a verie small reward; but God hath promised vnto vs 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 vnto vs.

But in that we haue said, that this vocation of being seruants vnto Christ is common vnto all: it séemeth not verie well to agrée with that, which is written in the Gospell; ²² Now I will not call you seruants, but freends. Paule also séemeth to be against it, when he said; ²³ Ye haue 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 vs, wherefore being redéemed by him, we are his seruants. God hath created vs. And the rule of euerie artificers worke is to be seruiceable vnto him that made it. Wherefore, there must be vsed a distinction; ²⁴ 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 vs 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, ²⁵ is said to haue taken vpon 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: ²⁶ therefore we are said to haue 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; ²⁷ When I was free from all men, I was made the seruant of all men.

Of Offense.

²⁸ 4 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 haue once begun. ²⁹ Offense 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 ³⁰ lodestarre, wherevnto we ought alwaies to looke. It is of two sorts; ³¹ 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, ³² 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 vnto 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 vnto 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: ³³ and bicause in Esaie it is fore-shewed, that He should be the stone of falling, ³⁴ and 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 haue 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 vs auoid those offenses, ³⁵ which we our selues giue in séeking our owne commoditie; séeing therein we be far vnlike vnto Christ, who lest ninetie and nine shéepe, ³⁶ to go séeke that which was gone astraie; and for one grote which was lost would haue 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; ³⁷ that 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 vnto 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 giue eare vnto the truth, ³⁸ declared 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; ³⁹ bicause those which be tried may be manifestlie knowne. Furthermore, we haue 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 vnto vs; our flesh taketh an occasion 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; ⁴⁰ as Paule speaketh to the Corinthians, bicause they doo not reuerentlie estéeme of his death and bloud. The conscience of another man is wounded, ⁴¹ when 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. ⁴² 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, ⁴³ who hauing the lawe, yet neuerthelesse doo sinne. Otherwise (saith he) to sinne against Christ, is to denie Christ. But the Gréeke text hath ⟨…⟩, that is, Against Christ: ⁴⁴ which 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 vnto his, the same is doone vnto himselfe; He that receiueth you, receiueth me; Whatsoeuer yee haue doone vnto one of the least of them that be mine, yee haue doone it vnto me; Saule Saule, why persecutest thou me? And manie such other like places. Secondlie, bicause such as are weake, perteine vnto 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. ⁴⁵

Neither ought this spéech to driue vs 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 haue béene some, which haue 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. ⁴⁶ 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 vnto the people. The which reason of theirs is most absurd, séeing Paule saith, ⁴⁷ 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 vnto certeine wicked men, they offend the true church of Christ. And whereas they are of some estimation, they call manie backe, which otherwise would haue come vnto 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, ⁴⁸ that all things were lawfull vnto them. This dooth Paule denie, and he maketh two kinds of forbidden things. The one is of things indifferent, ⁴⁹ 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; ⁵⁰ 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 vnto a christian; but then thou must restraine thy spéech vnto things indifferent. The proposition is generall, but it must be more strictlie taken, as is that saieng; God will haue all men to be saued: and; ⁵¹ He 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 haue this indifferencie. But when we come vnto election, ⁵² 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 haue a respect vnto edifieng. We are not borne to our selues onelie, but vnto Christ, vnto 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, ⁵³ and the house of Christ: but I must also prouide, least vnder 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 selfe a most vile bondslaue vnto 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, ⁵⁴ stand therefore in the libertie which is bestowed vpon you. In the meane time we must take héed of our affections, least we make our selues subiect vnto them. ⁵⁵ We must also beware of offending them that be weake, vnto whom thou oughtest so to applie thy selfe, that they may the eas⟨…⟩ier be led from their infirmitie vnto a better estate. But and if they will abuse thy seruitude, for the defense of their weaknesse, be not thou brought vnder 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 vnto praiers and godlie readings: absteine from those things, bring not thy selfe into bondage, vse thine owne libertie.

Of Conscience.

⁵⁶ 7 Let vs 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 vpon faith. And vndoubtedlie, whatsoeuer is doone otherwise, it maketh vs worthie of hell-fier. There the apostle saith; Blessed is he that iudgeth not himselfe, in that thing which he alloweth. ⁵⁷ 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, ⁵⁸ 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, ⁵⁹ 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. ⁶⁰

Of this matter Paule wrote vnto 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 vnto Timothie; Euerie creature of God, ⁶¹ which is receiued with thanksgiuing, is good, for it is sanctified by the word of God and praier. And vnto 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 haue 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 haue otherwise than out of the word of GOD: wherin alone it is most certeinlie shewed vs, what we must seeke for, and what we must shun. ⁶² And euen as the philosophers determine; that We alwaies go out of the right waie, when in our dealing we follow not perfect reason: ⁶³ 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 haue in contemplation, the vnderstanding is called ⟨…⟩, that is, Contemplatiue but if towards those things which consist in doing, then it is called ⟨…⟩, 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, ⁶⁴ of the Gréeke Verbe ⟨…⟩, which is, To preserue. ⁶⁵ But conscience is a practising knowledge, by the which our actions are both defended & accused. ⁶⁶ Wherevpon it is not vnwiselie said, that in such accusations or defenses as these be, the conscience doth giue the Maior proposition: for it saith; ⁶⁷ 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, ⁶⁸ Paule sheweth in the 1. chapter to the Romans, When (saith he) the Gentils, which haue 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 one an other & excusing. Out of this place diligentlie examined, we haue a description of ⟨…⟩, and Conscientia, Conscience. God, according to his goodnesse hath ingraffed these knowledges in our mind, to instruct vs 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 vs forward, and driueth vs 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; ⁶⁹ the Poets feigned Furies, which did sometime driue men vnto those extremities, that they made awaie themselues: euen as the holie scriptures testifie to haue come to passe in Iudas and Achitophel. ⁷⁰

9 Chrysostome vpon Genesis wrote, that The conscience is a sufficient schoolemaister vnto vs. Which saieng is not in euerie point true: for it behooueth, ⁷¹ that the conscience be framed by the holie scriptures, vnto 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 haue 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 vnto saluation; vnlesse grace and the holie ghost be present, wherby strength may be giuen vs, to obeie those things which are thereby prescribed. Howbeit, Chrysostome perhaps called the same a sufficient schoolemaister; ⁷² bicause it prompteth vs in manie things: and againe, bicause it is sufficient for to condemne vs. For, albeit that the Ethnikes be ignorant of the holie scriptures, & may excuse themselues, that they haue not béene rightlie instructed as touching all actions: yet are they most euidentlie taken tardie herein; that in manie things they haue gone against the rules of conscience. For (as Paule writeth to the Romans) They turned the truth of God into a lie. ⁷³ Augustine vnto Alipius writeth (the which maketh verie much for this place which we haue in hand) that We must specially prouide to haue an vpright conscience. But in the meane time there must be consideration had of them that be weake, ⁷⁴ 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, ⁷⁵ as the Corinthians did; but in the meane time through the boldnesse of their dooings, they disquiet them that be weake. ⁷⁶ Let vs 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 haue 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 haue in hand, ⁷⁷ persuadeth vs 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 vnto 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 vnto vs than either our eies, hands, or féet; we must cast awaie from vs, 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, ⁷⁸ they 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 haue of them. ⁷⁹ 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 vs euermore to professe and iudge, ⁸⁰ that these indifferent things, through the grace of Christ, are frée vnto vs; 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, ⁸¹ when 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 haue offended others. Neuerthelesse, he taught in the meane time, that it was frée for him to doo it; when he demanded of Peter, ⁸² 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, ⁸³ be giuen vnto dogs: neither is it necessarie to care for the offending of them.

But while we applie our selues to them that be weake, ⁸⁴ we must haue a regard vnto 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 vnto the weaker sort: but (as we read vnto the Galathians) he would not circumcise Titus. For the false apostles were readie which would haue vsed that example, to thrust vpon 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. ⁸⁵ And 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, ⁸⁶ that 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: ⁸⁷ for the dissembling of Peter was drawne vnto 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 vnto 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 vpon, that all meats are now in their owne nature frée vnto christians, so that nothing be added, to make them vnlawfull: otherwise, if meat be set before vs, 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. ⁸⁸ Adde also, that we must auoid superfluitie, and too much cost; least that be spent, which might haue béene giuen to the poore, and imploied to better vses. Lastlie, if there be present anie of the weaker sort, ⁸⁹ which 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 haue 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 vnto idols; ⁹⁰ as 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. ⁹¹ 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 vnto the circumstances which happen.

12 And that all meates, in their owne nature, are frée for christians; ⁹² the 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; ⁹³ Meates 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, ⁹⁴ and which perteineth vnto the bellie, not to the mind; it commeth to passe, that of it selfe it auaileth nothing vnto righteousnes or vnrighteousnes. And a little before; ⁹⁵ Meate dooth not commend vs vnto God: for neither, if we eate, shall we haue the more; neither if we eate not, shall we haue the lesse. Which words Erasmus weighed, ⁹⁶ 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. ⁹⁷ But more plainelie in the second chapter to the Colossians; ⁹⁸ Let 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.

⁹⁹ Those things, which he spake hitherto, doo belong vnto 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, ¹⁰⁰ 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. ¹⁰¹ 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 haue 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, ¹⁰² and shall giue heed vnto spirits of errour, and doctrines of diuels, which speake lies thorough hypocrisie, & haue 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. ¹⁰³ And to Titus; Vnto the pure all things are pure, but vnto them that are defiled and vnbeleeuing, nothing is pure: for their minds and consciences are defiled. Also vnto the Romans; ¹⁰⁴ I knowe, and am perfectlie persuaded, that by Christ nothing is common but vnto him, which shall saie it is common. Vnto the Hebrues; ¹⁰⁵ It is an excellent thing to establish the hart by grace, not by meats, which haue profited nothing. And in the Acts of the apostles, it is said vnto Peter, when he refused to eate of those creatures, which were let downe from heauen; ¹⁰⁶ That 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; ¹⁰⁷ That 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 vnto 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 vnto 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 vnto 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; ¹⁰⁸ forsomuch as they doo not touch the mind, nor abide in vs, 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, ¹⁰⁹ 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, ¹¹⁰ are vncleane: but bicause the church hath commanded, that the faithfull sort should, vpon 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, ¹¹¹ by violating the ordinance of the church. Vnto 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 doone, 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 haue a goodlie pretensed shew: as who should saie, they would by the washing of hands, as by a signe, haue 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 haue béene cleane vnto them; and they might haue 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 haue made the like decrées touching wine, ¹¹² in the which ( Paule saith) is excesse. Furthermore, ¹¹³ 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; ¹¹⁴ as in comparison of them, they neglect the lawes of God?

15 They obiect further, that the places, which we haue 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 haue declared) the apostle in the epistle vnto the Colossians, ¹¹⁵ speaketh 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, ¹¹⁶ that those things had onelie a shew of wisedome in the verie letter: which the apostle would not haue 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, ¹¹⁷ it was lawfull for them to eate as much of anie other flesh, as their hart desired: for so dooth the scripture speake. Further, ¹¹⁸ whereas 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 vnto the church, not in the latter, but in the former times. Further, he saith, that these men shall giue héed vnto 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 vs, to reprehend the choise of meats, which at this daie is vsed. Bicause, ¹¹⁹ 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 vs at libertie fro~ his owne lawes, and to make all meats frée; why haue 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 haue named, but against themselues also. For the Lord, in the Gospell of Matthew, ¹²⁰ did 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 vnto superstition: euen as at this daie these men thinke it a holinesse and seruice of GOD, to haue absteined from flesh, egges, milke, and such like things. Furthermore, the apostle vnto the Colossians hath euidentlie expressed, ¹²¹ that 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.

¹²² Yea 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 vnto 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 vnto the apostle the Gentiles, vnto whom the holie Ghost would haue him to repaire. ¹²³ We 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 vnto 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 haue 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: ¹²⁴ howbeit I haue 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 haue to be attributed vnto it. ¹²⁵ 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, ¹²⁶ that Vnto the pure, all things are pure, &c. Here I perceiue there was a custome to absteine from some sort of meats, ¹²⁷ 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 vnto 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, haue 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; ¹²⁸ who when he should haue translated it, Bloud; translated it, Flesh. For at that time the christians as yet absteined from bloud, ¹²⁹ by 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, ¹³⁰ in his booke called The Paschall, which Ierom turned into Latine. But how much I may attribute vnto this Theophilus, I knowe not: he was a great enimie vnto Chrysostome, whome by force and tyrannie he chased awaie, and deposed from his bishoprike. And Chrysostome himselfe, ¹³¹ in a certeine epistle vnto 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 haue 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, ¹³² (whether the same be Ieroms, or anie other mans) it is said; that The eating of flesh, and drinking 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; ¹³³ but 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 vpon 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, ¹³⁴ 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, ¹³⁵ 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, ¹³⁶ 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; vnto the which other some ioined birds; for that (according vnto Moses ) they tooke their beginning of the water, as fishes did, ¹³⁷ and 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.

¹³⁸ 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 haue it to be. ¹³⁹ In 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 vnto God. ¹⁴⁰ And he maketh mention of Elias, who being hidden, was fed by the rauens with flesh. ¹⁴¹ And Iohn Baptist in the wildernes did eate locusts. But on the other side, ¹⁴² Esau being beguiled with the most simple food of pottage, sold his birth-right.

20 Among the Fathers they continuallie alledge Gregorie, ¹⁴³ 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 vnto 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, ¹⁴⁴ that the priests and deacons at the least ought to refraine. But vnto others he durst not appoint anie commandement or lawe; least peraduenture anie worse thing should happen. They vrge vs also with Councels, whose decrées neuerthelesse haue not alwaies béene firme: and how little the bishops of Rome haue regarded them, it may appéere; in that verie manie, both publikelie and priuatelie doo obteine licence for monie, to eat egges, butter, and milke, ¹⁴⁵ vpon their fasting daies; when as it was otherwise ordeined by those decrées. The latter Popes of Rome haue 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 haue 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. ¹⁴⁶

The Lord commanded, ¹⁴⁷ that we should haue 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 vnto 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 vs concerning sinnes done after regeneration, to redéeme them by our owne works. Thus are the commandements of God made frustrate by the traditions of men.

¹⁴⁸ 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 vnto the worship of GOD, to haue 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, ¹⁴⁹ 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 haue 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 haue appointed, to be neither good, nor holie, nor religious. In processe of time, those decrées of theirs haue growne innumerable; neither is there anie end of them.

¹⁵⁰ 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, ¹⁵¹ what (I beséech you) would he haue said of our times, wherein the church is pressed with infinit burdens? First, they would haue 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 haue 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 haue broken the commandements of God: as théeues, adulterers, church-robbers, and such like.

22 They alledge the Rechabites, ¹⁵² which are commended in Ieremie, ¹⁵³ for their obedience vnto 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. Vnto 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 haue 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: ¹⁵⁴ it displeased not God. Yea rather, in some it is allowed, ¹⁵⁵ euen as it is manifest by the vow of the Nazarites, the which Samson, ¹⁵⁶ and Iohn Baptist tooke from their mothers wombe: for this purpose had they respect vnto a certeine ceremonie of holinesse. Furthermore, their father commanded them to lead a wandering life; bicause perhaps he appointed them not vnto husbandrie, but vnto 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 haue no possession with them in their territorie; ¹⁵⁷ and yet would he not haue them to go vnto 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 haue wandring habitations. Further, God commended their obedience towards their father, vnto whom they were bound to obeie in their kind of life and maners; for he commanded those things vnto them, as tokens that were ciuill and proper to their familie; but not vnder 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 haue pleased him, if it had béene doone to their father in anie other domesticall and ciuill actions. But the bishops and Councels command not a choise of meats, otherwise than vnder the pretence of holines, ¹⁵⁸ 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 vs, 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 vs; He that heareth you, ¹⁵⁹ heareth 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 vnto vs. We were ill béested, to thinke, that they should then be heard like vnto Christ, when they fable vnto vs their owne traditions. In the old lawe, God would not haue anie thing to be added or taken awaie from his decrées: ¹⁶⁰ by what incouragement then haue they attempted this in the new testament? Haue we the doctrine lesse perfect therein, ¹⁶¹ than they of old time had? Christ reprooued the Scribes for adding their owne traditions; and yet said he neuerthelesse vnto 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. ¹⁶² Brethren (saith Peter) be ye sober, watch ye in praiers, &c. Paule said; Not in surfetings and droonkennesse. ¹⁶³ Christ 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.

¹⁶⁴ But how fasting ought sometimes to be inioined by the church, and by the magistrate, when as earnest praier shalbe néedfull: I haue 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. ¹⁶⁵ Augustine declareth, that The apostles co~manded fasting; yet concerning the daies they appointed nothing. But Ierom saith, that Feast daies, ¹⁶⁶ 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, ¹⁶⁷ that the fasting of the sabaoth daie rose vpon this cause, that Peter being minded to dispute at Rome, with Simon Magus vpon the Lords daie, pronounced a fasting of the sabaoth: wherevpon, by a certeine peruerse imitation of that act, they alwaies fasted afterward vpon 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; ¹⁶⁸ what must the faithfull doo? First, that they which vse the libertie granted vnto them by Christ and the church, be well persuaded as touching their conscience: which Paule admonished, when he said vnto the Romans; ¹⁶⁹ Let euerie man be fullie persuaded in his iudgement. The Gréke word is ⟨…⟩, that is, Let him be certeinlie and perfectlie persuaded: for there must nothing be attempted, wherevnto the conscience saith naie. Further, let him giue thanks vnto God, and acknowledge this his libertie to come by Christ: as the apostle hath willed in the same epistle, ¹⁷⁰ that He which eateth, should not be iudged of him that is weaker, bicause he giueth thanks vnto God when he eateth. Further, let him doo that which maketh vnto the glorie of God: let him not séeke after his owne pleasure, or desire to satisfie his owne lust. Whether ye eate, ¹⁷¹ or whether ye drinke (saith the same apostle) doo ye all things vnto 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; ¹⁷² I 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 men, to go either vnto the bishops, or Pope, to obteine licence to eat meats forbidden: ¹⁷³ for séeing they sell them vnder their buls, or charter warrant; it were a waie to further their gains; and to confirme their tyrannie by our accesse vnto them. They haue 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 vs 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: ¹⁷⁴ 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 haue 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; ¹⁷⁵ bicause 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 haue 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; ¹⁷⁶ which 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: ¹⁷⁷ for this I saie, and most constantlie affirme; that there is nothing more profitable for them. But superstition I would haue remooued, whereby they persuade themselues that they ought vtterlie to absteine from eating of flesh, ¹⁷⁸ as 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 vnto 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: ¹⁷⁹ for 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, ¹⁸⁰ but 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 vpon the word of God.

The philosophers make their resolution so far foorth as the power of nature extends: howbeit, ¹⁸¹ this power must be reduced by godlie men vnto 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 vpon, when we vse the things of this world. These things gaue God after the floud; ¹⁸² 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, ¹⁸³ 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 vpon 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, ¹⁸⁴ 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 vnder colour of religion, to be restored againe by the popish bishops, or by the church. Yet doo not those things, which we haue alleaged, limit either Magistrates or publike authoritie; but that they may sometimes appoint a choise of meats vpon iust consideration.

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← 40. The fourth Chapter. Of Iustification · Contents · 42. The sixt Chapter. Of vowes in generall →

Footnotes

1. In Rom. 18 verse. 15. The summe of the preaching of the Gospell is peace. 1. Cor. 5, 19. ↩

2. What is the peace of Christians. Luke. 2, 14. ↩

3. Matt. 10, 34. What peace Christ came not to send. ↩

4. What good, is. ↩

5. 1. Cor. 3, 22.
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6. Rom. 8, 27. ↩

7. Esai. 61, 1. How we are by Christ deliuered from euils. ↩

8. What peace in the Hebrue signifieth. ↩

9. This peace consisteth in the kingdome of God. Matt. 10, 7. Esai. 52, 7. ↩

10. Rom. 6, 12. ↩

11. Rom. 5, 14. ↩

12. Iohn. 12, 31. Ephe. 6, 12. ↩

13. What maner of princes the Hebrues had. ↩

14. Then it goeth wel with vs, when Christ reigneth in vs. Dan. 2, 44. ↩

15. Psal. 72, 7. ↩

16. Esai. 9, 7. ↩

17. Wherein the kingdome of God consisteth. ↩

18. Mat. 10, 40. ↩

19. In Rom. 1. at the beginning. The propertie of a seruant. ↩

20. Note wherin the greatest part of men differ from the seruice of God. ↩

21. We ought to serue God, more than seruants ought to serue their maisters. ↩

22. Iohn. 15, 15. ↩

23. Rom. 8, 15. ↩

24. There are two maner of seruitudes. ↩

25. Phil, 2, 7. ↩

26. Why and in what respect we are said to be free. ↩

27. 1. Cor. 9, 19.
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28. In 1. Cor. 8, verse 9. ↩

29. What Scandalum or offense is ↩

30. Cynosura. ↩

31. Offense is of two sorts. Tertullian. ↩

32. Augustine. ↩

33. Matth. 11, 6 ↩

34. Esaie. 8, 14. ↩

35. What offenses must be auoided. ↩

36. Luke. 19, 4. ↩

37. How it must be vnderstood that offenses be necessarie. Matth. 18, 7 Exod. 7, 13. ↩

38. 1. Kin. 22, 22
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39. 1. Co. 11, 19.
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40. 1. Cor. 8, 12.
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41. How another mans conscience is wounded ↩

42. Ambrose. ↩

43. Rom. 2, 12. ↩

44. Chrysost. They that offend the weak, sinne three maner of waies against Christ. Mat. 10, 40. Matt. 25, 40. Acts. 9, 4. ↩

45. 1. Cor. 3, 9.
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46. Abuses in the church for Paules saieng must not be borne withall. ↩

47. Paul speaketh of meane and indifferent things. ↩

48. In .1. Cor. 6, verse. 1. ↩

49. Two kinds of things forbidden. ↩

50. Those things must be vnderstood of things indifferent. ↩

51. 1. Tim. 2, 4. Iohn. 5, 9.
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52. How somethings are said to be indifferent. ↩

53. The true Christian libertie must be kept. ↩

54. Galat. 5, 1. ↩

55. How a man must behaue himselfe towards the weake. ↩

56. In .1. Cor. cap. 8, ver. 7. We must attempt nothing but that which we know pleaseth God. Rom. 14. ↩

57. verse. 22. ↩

58. Note how the conscience may make a worke good or euill. ↩

59. Wherein the power of the conscience exerciseth h⟨…⟩r power. ↩

60. It is shewed out of the scriptures how necessarie a good conscience is. Titus. 2, 15. ↩

61. 1. Tim. 4. 4. Rom. 14, 14.
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62. A similitude. ↩

63. What is defined to be sinne. ↩

64. Synteresis, ↩

65. What conscience is. ↩

66. First preseruation. ↩

67. From whence are the Maior and Minor propositions of accusations and defenses. ↩

68. These definitions are drawne out of the epistle to the Romans. Rom. 1, 14. ↩

69. The Furies ↩

70. Mat. 27, 5. 2. Sa. 17, 23. Chrysost. ↩

71. It behooueth that the conscience to doo hir part aright, be framed to the word of God. ↩

72. An excusing of Chrysost. The conscience is a sufficient schoolemaister to condemne vs. ↩

73. Rom. 1, 25. Augustine. ↩

74. A similitude. ↩

75. 1. Cor. 8, 1.
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76. We must take heed of the Libertines. ↩

77. 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⟨…⟩. ↩

78. Mat. 15, 14. ↩

79. In the doing of me⟨…⟩ actions, we must follow the rule of charitie. ↩

80. Rom. 1, 4. ↩

81. The example of Christ Matt. 7, 27. ↩

82. The weake ones must be condescended vnto and therewithall taught, so long as they be willing of instruction. ↩

83. Matt. 7, 6. ↩

84. In condescending somewhat vnto the weake, we must beware we offend not the faithfull multitude. The example of Paul. Acts. 16, 3. Galat. 2, 3. ↩

85. Acts. 18, 18. ↩

86. Acts. 21, 26. ↩

87. Gala. 2, 11. ↩

88. Superfluitie & much cost must be auoided. ↩

89. Sometime we must absteine for offense sake. Acts. 15, 20. ↩

90. Rom. 14, 13 1. Cor. 8, 10. &c. ↩

91. Abstinence for ciuill gouernment sake. ↩

92. All meats of their own nature are free for christians. Matt. 15, 11 ↩

93. 1. Cor. 6, 13.
    ↩
94. 1. Cor. 8, 8.
    ↩

95. In the same 8. chapter. ↩

96. Erasmus. ↩

97. 1. Co. 10, 25.
    ↩

98. Col. 2, 16. ↩

99. In the lawe many kinds of meats are forbidken. ↩

100. verse. 18. ↩

101. verse. 20. ↩

102. 1. Tim. 4, 5.
     ↩

103. Titus. 1, 15. ↩

104. Rom. 14, 14 ↩

105. Heb. 13, 9. ↩

106. Acts. 10, 15. ↩

107. What things are alledged against this libertie of meate. Matt. 15, 11 ↩

108. Why meats doo not pollute. ↩

109. The circumstances cause that some meats must sometimes be forbidden. ↩

110. Looke In 1. Sam. 9, verse. 13. ↩

111. An answer to the Papists that excuse their superstition in meats by the commandement of y e church. ↩

112. Ephe. 5, 18. ↩

113. All men can not be prouided for by one and the selfe-same lawe. ↩

114. The bishops had no warrant for making of these lawes. ↩

115. Col. 2, 18. ↩

116. An expounding of the place to the Colossians. ↩

117. Deut. 12, 21 ↩

118. 1. Tim. 4, 1.
     ↩

119. If we be not bound to a choise of meats in the lawe much lesse to that decreed by the bishops. ↩

120. Matt. 15, 2. ↩

121. Col. 2, 32. ↩

122. The Montanists ordeined their fasts for taming of the flesh, yet those fasts were condemned. Eusebius. Acts. 10, 15. ↩

123. 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. ↩

124. The fathers affirme not that there should be had certeine and holie times for the choise of meats. ↩

125. Spiridion. ↩

126. Acts. 1, 15. ↩

127. 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. ↩

128. Ruffinus error in translating. ↩

129. Acts. 15, 20, ↩

130. Theophilus Alexandrinus. ↩

131. Chrysostome was by this Theophilus diposed. ↩

132. An epistle to Demetrius. ↩

133. Num. 6, 3. The Nazarites were forbidden flesh. Eph. 5, 18. ↩

134. The fastings were ordeined to indure vntill night. ↩

135. Augustine. ↩

136. Tertullian. The tripartite historie. Diuers kinds of fasting in the time of Lent. ↩

137. Gene. 1, 2. ↩

138. Irenaeus. ↩

139. Leuit. 16, 30 The fasting in the old lawe, was of one daie in the yere. Augustine. ↩

140. 1. Kin. 17, 6.
     ↩

141. Mat. 3, 4. ↩

142. Gen. 25, 32. ↩

143. What is to be thought of Gregory. ↩

144. Gregories opinion of eating in Lent. ↩

145. Licence for mony granted by the Pope to eat certeine kinds of meats. ↩

146. Mat. 15. 3. ↩

147. How the traditions of men doo violate the commandements of God. ↩

148. Whether the church haue power to make lawes. ↩

149. Vnder what conditions ecclesiasticall lawes must be reteined. ↩

150. Augustine. ↩

151. The s⟨…⟩ate of the christians at this day in more bondage than the Iewes. ↩

152. Ierem. 35, 2. ↩

153. An obiection touching the Rechabits. ↩

154. Numb. 6, 3. ↩

155. Iudg. 13, 7. ↩

156. Luke. 1, 15. ↩

157. The Rechabites were of the posteritie of Iethro. 1. Chr. 2, 55. ↩

158. It is the part of God, not of men, to decree concerning religion. ↩

159. Luk. 10, 16. Preachers must be hard so long as they speake the doctrine of Christ. ↩

160. Deut. 4, 2. ↩

161. Mat. 15, 2. Then the scribes doo sit vpon the chaire of Moses. Matt. 23, 2. Note a good argument against traditions. ↩

162. 1. Pet. 5, 8.
     ↩

163. Rom. 13, 13. Luk. 21, 34. ↩

164. The church and magistrate may sometime bring in certeine fastings. ↩

165. Augustine. ↩

166. Ierom. ↩

167. Wherevpon rose a fasting vpon the sabaoth daie. ↩

168. What is now to be doone, these decrees taking place. ↩

169. Rom. 14, 5. ↩

170. Ibidem. 3. ↩

171. 1. Co. 10, 31
     ↩
172. 1. Cor. 8, 13
     ↩

173. We must not go to the Pope for licence to eat meat forbidden. ↩

174. This rite of absteining from flesh, came from the Ethniks. ↩

175. Dan. 1, 8. Daniel and his fellows, must not be taken for an example. ↩

176. Leuit. 19, 23 ↩

177. Students must liue verie temperatelie. ↩

178. The Moonks of Charter-house. From whence the libertie of Moonks sprang. Gen. 9, 3. Before the floud, they did eat no flesh. ↩

179. Exod. 16, 4. ↩

180. Deut. 8, 3. ↩

181. The difference betweene our resolution and the philosophers. ↩

182. Why God after the floud licenced flesh and wine. ↩

183. A profitable rule. ↩

184. In Moses time was appointed some choise of meats, but after Christs comming, it was set at libertie. ↩