5. CHAP. V. Of Peace and Christian Liberty; where also is entreated of Offense of the Conscience, and especially of the
CHAP. V. Of Peace and Christian Liberty; where also is entreated of Offense of the Conscience, and especially of the Choice of Meats.
T he sum of the preaching of the Gospel is peace, especially with God: for they which do preach (as the apostle teacheth in the latter epistle to the Corinthians) bring with them the words of reconciliation. Neither exhort they anything else, but that we should be reconciled unto God through Christ. God in times past, was angry with mankind, he punished and condemned them, he rejected their prayers and their works: and although they were notable, yet did he abhor them; because they were the works of his enemies. And on the other side, men were not only miserable, but also they hated even God himself; they wished that there might be no God, they detested his judgments, and fled from him as from a tyrant and cruel executioner; for that their own conscience on every side accused them. But the Gospel preacheth peace and reconciliation through Christ.
This is it which the angels did sing at the birth of Christ; Glory on high, peace on earth, and good will towards men. The angels approved this work of God, which had decreed by his son to redeem mankind. And this their praise and commendation, is the glory of God. Moreover, forsomuch as we
now through Christ be reconciled unto God, we obtain peace inwardly as touching our mind: for being renewed by grace and the spirit, we lead an upright life; neither do our wicked affections turmoil us anymore, our conscience reproveth us not, neither are our hearts, by furious rages stirred up to perturbations. Further, we wish well, and do good unto our neighbors, as unto ourselves, and live in peace with them, and that most firmly.
Neither is this any let, which Christ said; I came not to send peace upon the earth: for that peace is to be understood as touching the peace of the flesh, and of the world. For with the peace of the Gospel, whereof we now entreat, are joined great perils and discommodities of the flesh; persecutions, and loss of goods do straightway assail us. Goodness (as the philosophers say) is that, which all things desire. And to declare the nature thereof more at large and plainly; all things are good, so far forth as in them there is a certain respect derived towards us, that they are either profitable, commodious, or pleasant to our uses. But through the power of the Gospel, we obtain this benefit, that all things are made to serve us; All things (saith
Paul) are yours, whether it be life, or death, or Paul, or Cephas; and we are Christ's, and Christ is God's. Again; To them that love God, all things work to good. And that which Isaiah taught is to be noted; to wit, That by these messengers deliverance must be preached. For although that death, misfortunes, poverty, diseases, and such other kind of evils, do still vex us; yet are we said to be delivered from them by Christ: because they have not any longer the nature of punishments. For all these discommodities of the flesh, God hath by his death and cross sanctified: so that they have no more in them the respect of punishment; but unto us are made instructions, fatherly chastisements, victories, triumphs, and notable acts.
2. But to omit nothing, we ought not to be ignorant and that in the Hebrew tongue Schalom, that is, Peace, signifieth Happiness of things: so that, whereas the Greeks say, χαίρειν, or εὐπράττειν in the superscription of their letters; the Hebrews use to write Schalom, that is, Peace. And so, seeing the Evangelists do pronounce peace, they preach perfect and true happiness.
And if thou demand wherein consisteth such a peace, goodness, and deliverance; we answer, that (to speak briefly) it consisteth in the kingdom of God. Therefore Christ, when he sent his disciples to preach, willed them to preach, that The kingdom of heaven is at hand. The self-same doth Isaiah say, when he writeth; And they shall say unto Zion, Thy God reigneth.
Hitherto hath sin reigned: wherefore Paul said; Let not sin reign in your mortal body. Death also hath reigned: for the same apostle saith; Death hath reigned from Adam even unto Moses. The devil also hath reigned, whom the Lord calleth The prince of this world: and Paul, The governor of this world, and the god of this world. All these things have hitherto miserably exercised their tyranny over us: but now the Lord reigneth.
For, as touching outward kingdoms, the Jews undoubtedly had many judges, and many kings, few good, some tolerable, but a great many most wicked tyrants. And they which were good, as David, Hezekiah, Josiah, and such like, were notwithstanding weak; neither could they either defend the people from calamities, or make them good. Wherefore the Jews were oftentimes oppressed of their enemies, led away into captivity, and from thence being delivered, were at rest for a while. But after Alexander
Magnus came, the Macedonians grievously vexed Jury. After them came Pompeius, Crassus, Herod, and at the last Vespasianus and Titus, who utterly overthrew all. Also the church of Christ had her external princes, partly wicked, and partly good, in respect of civil justice; but yet very weak.
Wherefore our estate can never be in good case, unless Christ reign in us.
The kingdom of heaven (as Daniel in his 2nd chapter saith) is that, which is never destroyed. Therein is peace, not for a moment of time, but forever: for in the Psalm it is said; In his days shall righteousness spring, and abundance of peace, so long as the moon endureth. And in Isaiah; And of his peace there shall be no end.
And herein consisteth this kingdom, that we be directed by the word, and by the spirit of God: by these two ways Christ reigneth in us. The word showeth what is to be believed, and what is to be done; and the spirit moveth and driveth us to do those things. This is the everlasting kingdom of God, whereunto when he will adjoin any people, or any nation, he visiteth them by his ambassadors, which are the preachers of the gospel; and those will he have to be cheerfully received. Yea he saith; He that receiveth you, receiveth me; and he that despiseth you, despiseth me. Thus have we the judgment of God touching ministers, whereby the believers ought to be very much comforted; although the world judge otherwise, and count them for mad men and outcasts, and esteem them as offscouring and dung: and so long as the world endureth, men shall have this opinion of them. But for so much as by his judgment the world is foolish, and understandeth not the things pertaining unto God, therefore we must not lean unto it; but rather hold fast the most strong and most acceptable judgment of God.
Of Christian peace, look the sermon upon the place of John 20; My Peace be with you.
Of Bondage and Christian freedom.
3. The property of a servant is this; namely, to be none of his own man, but to do the business of his master. Wherefore if we be the servants of Christ, this is required of us, that our whole life and breath, and whatsoever
we think, be directed unto Christ. Seeing (I say) to be the servants of Christ, is a thing common unto us all; the metaphor whereby we are so called, should be diligently weighed; namely, because we ought so to obey God, as servants do their masters. But we are far off from performing this thing: for servants do spend the least part of the day about their own business, and all the rest of the time they be occupied about their master's affairs. But we do far otherwise; we are a very short space, or but one hour occupied about things pertaining unto God: and all the rest of our time we spend about worldly things, and pertaining to ourselves. A servant hath nothing of his own, and proper to himself; but we do privately possess many things, which we will neither bestow for God nor Christ's sake. Servants when they are beaten and stricken, do humbly desire pardon and forgiveness of their masters: but we in adversities resist God, murmur against him, and blaspheme his name. Servants receive only meat, drink, and apparel, and therewith are content: but we never make any end or measure of riches and prodigality.
Servants, when they hear the threatening of their masters, do tremble from top to toe: but we are nothing moved with the threatening's of the prophets, apostles, and holy scriptures. Servants will neither have talk nor familiarity, nor yet show any sign of amity with their master's enemies: but we are in continual fellowship with the devil, the flesh, and the world. Wherefore we be far from that service, which we owe unto God; whom nevertheless we ought much more both to obey and serve, than our servants ought to obey and serve us. For God, besides that he both feedeth and nourisheth us, hath also brought us forth, and given us even our being. Moreover, whatsoever servants do towards us, all that is for our own commodity, and helpeth them nothing: but contrariwise, we, when we serve God, do bring unto him no
profit or commodity at all. For though we live justly, he is made never a whit the better or more blessed than he was before. Also, we give little or nothing unto our servants: but God for us hath given out his only son, and together with him hath given us all things. We promise to our servants a very small reward; but God hath promised unto us the same felicity, whereof Christ himself hath the fruition. Whereby appeareth, how much more bound we are to serve him, than our servants are bound unto us.
But in that we have said, that this vocation of being servants unto Christ is common unto all: it seemeth not very well to agree with that, which is written in the Gospel; Now I will not call you servants, but friends. Paul also seemeth to be against it, when he said; Ye have not received again the spirit of bondage to fear, but the spirit of children, whereby we cry; Abba,
Father. And certainly we cannot deny, but we are the servants of God.
Christ hath paid the price for us, wherefore being redeemed by him, we are his servants. God hath created us. And the rule of every artificer's work is to be serviceable unto him that made it. Wherefore, there must be used a distinction; namely, of the inward and outward man, of the spirit and of the flesh. As touching the outward man, and the works of the body; we are called servants, because we execute offices in serving of God, and our neighbors, as much as in us lieth.
Further, as concerning adversities, and the cross, which we daily suffer; we are punished by God, no otherwise than servants are stricken and beaten: indeed not always for punishment sake, as they be; but very often for trial of our faith, and for that the flesh and the lusts thereof might be repressed, and that a repentance of our sins and offenses (which continually break forth) might be stirred up. Also, the outward appearance, and lowly behavior, which the faithful do use, hath the show of a certain servitude.
After which manner Christ, in the epistle to the Philippians, is said to have taken upon him the shape of a servant. But our spirit, because it is not moved chiefly with the hope of reward, or with the fear of punishments; but only, and of his own accord executeth the commandments of God: therefore we are said to have the spirit of children. Also, for that we be inflamed through charity, and not compelled of necessity, we are friends; and are not dishonored with a servile condition. Paul hath plainly said; When I was free from all men, I was made the servant of all men.
Of Offense.
4. God would a consideration to be had of the weak, that there should be no offense offered them, whereby they might be drawn back from the Gospel, or be hindered from the course which they have once begun.
Offense is a saying or doing, whereby is hindered the course of the Gospel; the propagation or spreading whereof ought to be the level of our whole life, and the very lodestar, whereunto we ought always to look. It is of two sorts; of life, and doctrine. Touching the offenses which proceed of ill manners, Tertullian, in his book De virginibus velandis saith; that Offense is an example, not of a good, but of an evil thing. As touching evil doctrines, which offend, Augustine divideth them into two heads; so as some pertain to the very nature of God: as when the father is affirmed to be greater than the son, or else to be of another nature and substance than the son is of, and such other like. And there be certain offenses, which belong unto the church: as if one say, that the church doth so stick in one place, that it can be nowhere else; as the Donatists in those days affirmed. These things be written of him in the hundred and twenty psalm.
Other divide it otherwise; that some offenses are done of set purpose: as when laws be enacted, and ordinances made, which are contrary unto the
Gospel; as it hath been done very oftentimes by the Pope, and by many bishops. Other offenses also be given; although indeed not willfully, or of set purpose to hinder the Gospel: but for that men apply themselves to fulfill their lusts, or to obtain their pleasures and delights, without consideration of godliness and religion. There is no reason for any man to object, that Christ did offend very many; because he himself confessed, when he said, Blessed is he that shall not be offended by me: and because in Isaiah it is fore-showed, that He should be the stone of falling, and the rock of offense. For herein Christ obeyed his father, and applied himself to the fore-telling of the prophets, which prophesied, that he should come and live in such humble and abject manner: which if he had not done, he should have been a far greater offense. Also we must not take it grievously, if by living honestly we do offend the world; seeing that God, even in the government of the world doth not content all men: for there are quarrelling's against him in every place.
Let us avoid those offenses, which we ourselves give in seeking our own commodity; seeing therein we be far unlike unto Christ, who lest ninety and nine sheep, to go seek that which was gone astray; and for one groat which was lost would have the whole house to be ransacked. Wherefore it ought to be no marvel, if it be so severely decreed, touching them which take not heed of giving offense. And when Christ said in the Gospel; that Of necessity offenses must come: that must be understood, both in respect of God's judgment, and also because of our frail and corrupt nature. For God, of his just judgment and severity, would that Pharaoh should by his sorcerers be offended, that he might not be obedient unto his commandment: for that did his incredulous and obstinate mind deserve.
And by the very same means God wrought, that the wicked king Ahab
should take offense by his false prophets; least he should give ear unto the truth, declared by the prophet Micah. Sometimes also he sendeth occasions of offense for their sakes that be godly, to the intent they may become more notable: for we learn, that heresies are necessary; because those which be tried may be manifestly known. Furthermore, we have cause of offenses in our own selves: for as we are natural men, and neither do nor can understand things that be of God, because they be foolishness unto us; 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 sin against them, sin against Christ; as Paul speaketh to the Corinthians, because they do not reverently esteem of his death and blood. The conscience of another man is wounded, when it is ill edified, and is compelled to do those things, whereof it judgeth otherwise. Doubtless it is great cruelty to wound a brother; but more cruel to wound a weak brother, and to strike him on that part whereon he is already weakened, and which grieveth him much: that is, in the conscience the greatest cruelty that may be. Ambrose in that place setteth it down thus; that They do sin in Christ, because they sin in the profession of Christ: even as they are said to sin in the law, who having the law, yet nevertheless do sin. Otherwise (saith he) to sin against Christ, is to deny Christ. But the Greek text hath εἰς Χριστόν, that is, Against Christ: which phrase Chrysostom followeth, and declareth, that by this kind of sin Christ is hurt three manner of ways. First, because he testifieth, that whatsoever shall be done unto his, the same is done unto himself; He that receiveth you, receiveth me; Whatsoever ye have done unto one of the least of them that be mine, ye have done it unto me; Saul
Saul, why persecutest thou me? And many such other like places. Secondly, because such as are weak, pertain unto the body of Christ, seeing they be
his members: wherefore when they be either wounded or hurt, Christ also himself is hurt. And lastly, because that building which Christ established by his own blood, these men by their evil example overthrow; for We are
God's building.
Neither ought this speech to drive us to that point, as though we ought always to stand in doubt, least any should be offended at our doings, which otherwise be just and lawful: for these things at this present are spoken concerning open and manifest offenses. There have been some, which have alleged that place to the Corinthians, to persuade, that we should bear also with most grievous abuses in the church; least by attempting anything against them, the weaker sort might thereby be offended. And by this selfsame reason they would defend themselves, that whereas otherwise, being persuaded in the truth, they might both be present at masses, and intermeddle with papistical idolatry. For if (say they) we should not do this, we should be a great offense unto the people. The which reason of theirs is most absurd, seeing Paul saith, that he in mean and indifferent things (such as are the eating of flesh, and drinking of wine) would take heed of offending the weak. But to be partaker of abuses and papistical idolatry, is to commit gross and manifest sin; whereby, while as they feign that they would beware of giving offense unto certain wicked men, they offend the true church of Christ. And whereas they are of some estimation, they call many back, which otherwise would have come unto the truth; and by their ill example they nourish ungodliness. Neither do they in the meantime, while they thus dissemble, admonish the weak of their weakness; neither do they speak any word at all to testify their faith.
Of Christian liberty.
6. The Corinthians did so abuse Christian liberty, as they continually boasted, that all things were lawful unto them. This doth Paul deny, and he maketh two kinds of forbidden things. The one is of things indifferent, when by the use of them a brother is offended: another kind is that, which in the nature thereof is always evil, which we can never use well. First he entreateth of things indifferent, and useth the figure Antypophora [or an exception of that which was objected.] They boasted; All things are lawful form: Paul added; But all things are not expedient. That brag of theirs he repelleth by this first exception: for although many things be lawful, yet must we beware of them, when as they be not profitable. He denieth not, but that all things be lawful unto a Christian; but then thou must restrain thy speech unto things indifferent. The proposition is general, but it must be more strictly taken, as is that saying; God will have all men to be saved: and; He lighteneth every man that cometh into this world. As touching these things that be indifferent, we must affirm, that only (according to their own kind and nature) they have this indifferency. But when we come unto election, there is nothing indifferent: for it is of necessity that the same be either good or evil. Whensoever anything is taken in hand, we must always have a respect unto edifying. We are not born to ourselves only, but unto
Christ, unto the church, and to our neighbors: wherefore the rule of edifying is so necessary, as it ought always to be before our eyes.
There is also another exception in these things indifferent. I ought not only to consider what may further our neighbors, the church, and the house of Christ: but I must also provide, least under the pretense of liberty, I lose the perfect and true Christian liberty. For it may be, that while I follow the liberty of the flesh, I may fall into hard bondage, whereby I make myself a most vile bondslave unto my belly, appetite, or lust, and to mine evil
affections. Which danger being at hand, I will refrain from things indifferent, when they may bring an offense to the weaker sort. Christ (saith
Paul to the Galatians) hath redeemed you, stand therefore in the liberty which is bestowed upon you. In the mean time we must take heed of our affections, least we make ourselves subject unto them. We must also beware of offending them that be weak, unto whom thou oughtest so to apply thyself, that they may the easilier be led from their infirmity unto a better estate. But and if they will abuse thy servitude, for the defense of their weakness, be not thou brought under their power; but use thine own liberty.
But if thou be conversant among them that be strong, where thou mayest freely use things indifferent, (for if they be strong, they will not be offended) and shalt feel thine own affections feeble, or else by the use of things indifferent, shalt perceive thyself to be made the more unapt unto prayers and godly readings: abstain from those things, bring not thyself into bondage, use thine own liberty.
Of Conscience.
7. Let us now consider, that in all our actions we ought to attempt nothing, whereof we be not certain that it is approved of God. And this thing is handled at large in the 14th chapter of the epistle to the Romans; that Whatsoever we do, it should stay upon faith. And undoubtedly, whatsoever is done otherwise, it maketh us worthy of hell-fire. There the apostle saith;
Blessed is he that judgeth not himself, in that thing which he alloweth.
Whereby it cometh to pass, that he which judgeth and condemneth anything, and yet himself alloweth the same, is condemned; because he doth it not of faith. The conscience hath such a power, as if it be good, it maketh that work to be good, which in his own nature is different; and on the other side, being evil, it maketh it evil. But yet nevertheless it is
impossible, that any work, which is in nature evil, should by our conscience be made good. For of what conscience so ever thou be, if thou forswear thyself, or commit fornication, thou sinnest grievously. Wherefore the power of the conscience exerciseth her force in those things that be mean or indifferent, and in those actions, which in their own nature should be good.
Of this matter Paul wrote unto Titus; All things be clean to them which be clean: but to them which be unclean and unfaithful, nothing is clean; because their mind and conscience are corrupt. Also unto Timothy; Every creature of God, which is received with thanksgiving, is good, for it is sanctified by the word of God and prayer. And unto the Romans; But I think and am persuaded, that nothing by Jesus Christ is common, but that which a man doth judge to be common. These places do plentifully teach, how necessary it is to have a good conscience: and that he sinneth, which attempteth anything against his conscience. Hereby it is manifest, that if thou shalt think, that God is offended at thy work; undoubtedly, if thou do not refrain, thou preferrest now thine own will before the will of God, and thou lovest thyself above God. Wherefore it behooveth, that the conscience be well persuaded about the doing of things; which good persuasion it cannot have otherwise than out of the word of God: wherein alone it is most certainly showed us, what we must seek for, and what we must shun. And even as the philosophers determine; that We always go out of the right way, when in our dealing we follow not perfect reason: even so among the Divines, it is defined to be sin, when we depart from the faith of a sound conscience.
8. But since that this place concerning conscience, cometh now to hand, it shall be requisite to expound the nature thereof. Wherefore it is to be considered, that the power of understanding is divided, according to the
respect that it hath to diverse things. And according to those things which we only behold, and have in contemplation, the understanding is called θεωρητικός, that is, Contemplative but if towards those things which consist in doing, then it is called πρακτικός, that is, Active. Wherein, seeing by the great goodness of God there is preserved for the doing of things, much natural knowledge; it is called Synteresis, of the Greek Verb συντηρέω, which is, To preserve. But conscience is a practicing knowledge, by the which our actions are both defended and accused. Whereupon it is not unwisely said, that in such accusations or defenses as these be, the conscience doth give the Major proposition: for it saith; We must not commit fornication, but live chastely. But the conscience taketh the Minor proposition, and urgeth; That which thou now doest, or art about to do, is fornication, or contrary to chastity. Whereupon it concludeth an accusation, by the which it proveth, that That which thou doest, thou doest most unworthily.
And that the conscience is the knowledge of this thing, Paul showeth in the 1st chapter to the Romans, When (saith he) the Gentiles, which have not the law, do by nature the things pertaining to the law, and show the work of the law written in their heart, their own conscience bearing them record, and their thoughts accusing one another and excusing. Out of this place diligently examined, we have a description of συντήρησις, and Conscientia,
Conscience. God, according to his goodness hath engrafted these knowledges in our mind, to instruct us instead of a schoolmaster. And the conscience seems to be as it were a law; and it hath this property also, that it stirreth the mind forward, which the law doth not always. Very aptly therefore we shall call it a living law, which crieth, pricketh us forward, and driveth us to good things. And because the affects of fear and sorrow, of
repentance and desperation, are naturally provoked in our minds, by reason of this accusation of our consciences; the Poets feigned Furies, which did sometime drive men unto those extremities, that they made away themselves: even as the holy scriptures testify to have come to pass in Judas and Achitophel.
9. Chrysostom upon Genesis wrote, that The conscience is a sufficient schoolmaster unto us. Which saying is not in every point true: for it behooveth, that the conscience be framed by the holy scriptures, unto this end, that it teach, accuse, and defend rightly. For sin hath partly obscured, and partly corrupted our natural knowledge; so that some nations there have been, among whom even fornications were counted no sins. Further, we say not, that the conscience, which is well instructed by the word of God, is sufficient of itself unto salvation; unless grace and the holy Ghost be present, whereby strength may be given us, to obey those things which are thereby prescribed. Howbeit, Chrysostom perhaps called the same a sufficient schoolmaster; because it prompteth us in many things: and again, because it is sufficient for to condemn us. For, albeit that the Ethnics be ignorant of the holy scriptures, and may excuse themselves, that they have not been rightly instructed as touching all actions: yet are they most evidently taken tardy herein; that in many things they have gone against the rules of conscience. For (as Paul writeth to the Romans) They turned the truth of God into a lie. Augustine unto Alipius writeth (the which maketh very much for this place which we have in hand) that We must specially provide to have an upright conscience. But in the meantime there must be consideration had of them that be weak, least any man with his conscience drink pure water, but with his feet tread the fountain so, as the sheep cannot drink of the same otherwise than troubled.
There be some which boast of a good conscience, as the Corinthians did; but in the meantime through the boldness of their doings, they disquiet them that be weak. Let us beware of the Libertines, as of infection itself; who seem to renew the heresy of the Valentinians, and of Simon Magus, while they persuade that all sense and feeling of sin must be rejected; because imperfect men are troubled with the motions of conscience: and those they say are truly renewed in Christ, and raised up from the dead, which have no more feeling of sin: and they judge, that whatsoever they do or attempt, of what kind so ever it be, they please God. Wherefore, when such kind of adultery and wickedness is found to be in them, they deny them not at all; but say, that to them they be no sins, because they account them not for sins: but to such they say they are accounted for sin, which by reason of their infirmity do think them to be sin.
Touching the choice of Meats, In the 1 Cor. 8.
10. The matter then which we have in hand, persuadeth us to write somewhat touching the choice of meats. And first it is to be understood, that choice taketh not place in everything; but in those things only which cannot otherwise be done. Wherefore we will make a distinction of actions; that some be necessary unto salvation; and other some indifferent or mean actions. Those things be necessary which God hath commanded; and unless we do them, we shall be shut out from God, and from Christ. In this kind of things there is no choice, 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 son, and the daughter against the mother: he said moreover; If thy right eye offend thee, pull it out, and cast it from thee: and the same commandment also he gave of the right hand and of the foot. By which words he declared, that those things,
which we shall esteem more dear unto us than either our eyes, hands, or feet; we must cast away from us, lest we should be drawn away from the will of God. And in like manner did Christ answer touching the Pharisees, which were offended at his doctrine; Let them alone, they be blind leaders of the blind: and he made no reckoning of the offense which they took.
But the mean actions must be understood, either according to the doing, or else according to the sense, doctrine, and knowledge which we ought to have of them. If we speak of the doing of them, we must use the rule of charity, least we attempt anything that may offend our weak brother: of which thing the apostle hath written at large to the Romans. And as touching the sense and doctrine, it is necessary for us evermore to profess and judge, that these indifferent things, through the grace of Christ, are free unto us; and that we abstain from them in no other respect, but for their sakes that be weak. Which thing we see right well that Christ did, when he paid the tribute money: for he was King and God, even the true Messias, so as in very right he was free from paying of tribute; but this liberty he would not use, least he should have offended others. Nevertheless, he taught in the meantime, that it was free for him to do it; when he demanded of Peter, whether tributes were wont to be exacted of bond men, or of them that be free. Those that be weak, must be taken and taught; and that they may hear the more attentively and willingly, it is good that a man humble himself to their weakness, so long as we shall perceive them willing to be instructed: but if we find them intractable, and obstinate, and to refuse to hear the reasons drawn out of the scriptures, and that they be contemners of the word of God, we must let them go; neither must that, which is holy, be given unto dogs: neither is it necessary to care for the offending of them.
But while we apply ourselves to them that be weak, we must have a regard unto the multitude of the faithful. 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 any wise to be done; and for that in the church,
Christian liberty might be hazarded: thou must take heed, that thou submit not thyself any further, least perhaps some corrupt opinion arise of thy dissembling. Paul circumcised Timothy, when he saw that it might bring profit unto the weaker sort: but (as we read unto the Galatians) he would not circumcise Titus. For the false apostles were ready which would have used that example, to thrust upon the Gentiles the ceremonies of the law, as necessary to salvation: for they searched out on every side, by what means they might spoil the church of her Christian liberty. And the same Paul, who polled his head at Cenchrea, and at Jerusalem, (having, as he said, a vow, and had taken in hand the purifying of the Jews, according to the law, because he judged, that the same would profit them that were weak) would not abide that Peter should do the like; but (as we read to the Galatians) resisted him to the face: for the dissembling of Peter was drawn unto the great damage of the church. Neither was it thought good, that so many of the Gentiles should be offended; to the intent there might be regard had of those that came from Jerusalem. For there was danger like to ensue, least through the authority of Peter and Barnabas, there might be held an opinion; whereby it should be thought, that the Ethnics, which were converted unto
Christ, were to be compelled to keep the ceremonies of the law.
11. Having made this preface, we will now speak of the very choice of meats. And first it is to be agreed upon, that all meats are now in their own nature free unto Christians, so that nothing be added, to make them unlawful: otherwise, if meat be set before us, which may be thought either
to nourish or stir up lust; it behooveth that he, which findeth himself prone thereunto, do forbear it. Likewise, if there be any man of imperfect health, and there be meat set before him, whereby he perceiveth his health to be hurt; he must not fulfill his appetite. Add also, that we must avoid superfluity, and too much cost; least that be spent, which might have been given to the poor, and employed to better uses. Lastly, if there be present any of the weaker sort, which may be offended with some kind of meat; as in times past, the Jews newly converted did abhor flesh strangled and blood.
Yea, and it had been convenient for the Ethnics to have abstained, because of the weakness of them that sat at meat, if it had been told them in the midst of their feast, that the meat set before them, had been offered unto idols; as Paul writeth at large to the Romans, and to the Corinthians. I let pass, that in the old law, many kinds of meats were forbidden: and there is no doubt, but in those days the law was to be observed. There might also be added, the respect of civil or politic government: all which things pertain not to the nature itself of meats, but unto the circumstances which happen.
12. And that all meats, in their own nature, are free for Christians; the scriptures do plainly teach. Christ (as we read in Matthew) said; Every thing that entereth into the mouth, defileth not man. And if so be it do not defile by eating, no more doth it sanctify by forbearing. And the apostle writeth;
Meats for the belly, and the belly for meats, God shall destroy both it and them. Therefore, seeing meat is a thing temporal, and to be destroyed, and which pertaineth unto the belly, not to the mind; it cometh to pass, that of itself it availeth nothing unto righteousness or unrighteousness. And a little before; Meat doth not commend us unto God: for neither, if we eat, shall we have the more; neither if we eat not, shall we have the less. Which words
Erasmus weighed, and therefore he wrote; If it be as the apostle teacheth,
how cometh it to pass, that at this day we are in nothing else so soon judged, or more rashly condemned? Whence proceedeth it, that there is at this day so many judgments concerning meats? In the same epistle it is written; Whatsoever is sold in the market, eat ye, making no question for conscience sake. But more plainly in the second chapter to the Colossians;
Let no man condemn you in meat and drink, or in a piece of a holy day, or of the new moon, or of the sabbath days, which were shadows of things to come: but the body is of Christ.
Those things, which he spake hitherto, do belong unto the ceremonies of the law, and to the feast days of Moses. Immediately, he passeth to other observations, not proceeding from the law, but from men: when he addeth;
Take ye heed, that no man beguile you of the victory by humbleness of mind, and worshipping of angels, advancing himself in those things which he never saw, puffed up rashly with his fleshly mind, and holdeth not the head, whereof all the body being furnished and knit together by joints and bands, increaseth with the increasing of God. And if ye be dead with Christ from the ordinances of the world, why as though ye lived in the world, are ye still held with traditions? As, Touch not, Taste not, Handle not: all which perish with the using, and are after the doctrine and commandments of men: which things indeed have a show of wisdom in voluntary religion, and humbleness of mind; and in not sparing of the body; which are things of no value, seeing they pertain to the satisfying of the flesh. These words do most manifestly testify, that the place must be understood touching the superstitious observation of man's inventions. And in the first epistle to Timothy, it is written; In the last days many shall fall away from the faith, and shall give heed unto spirits of error, and doctrines of devils, which speak lies thorough hypocrisy, and have their consciences burned with an
hot iron, forbidding to marry, and commanding to abstain from meats, which God hath created to be received with giving of thanks by them which believe, and know the truth: because every creature of God is good, and nothing ought to be refused, if it be received with thanks-giving: for it is sanctified by the word of God and by prayer. And to Titus; Unto the pure all things are pure, but unto them that are defiled and unbelieving, nothing is pure: for their minds and consciences are defiled. Also unto the Romans; I know, and am perfectly persuaded, that by Christ nothing is common but unto him, which shall say it is common. Unto the Hebrews; It is an excellent thing to establish the heart by grace, not by meats, which have profited nothing. And in the Acts of the apostles, it is said unto Peter, when he refused to eat of those creatures, which were let down from heaven; That which God hath sanctified, do not thou call common. All these testimonies declare, that every kind of meat is now through Christ made lawful and pure.
13. But against these things much is objected. First, concerning that which Christ saith; That which entereth into the mouth, defileth not a man: they answer, that the question was then, whether meat received with unwashen hands could defile a man? And seeing the question was private, they say, that which was answered, ought not to be wrested in such sort, as it should be understood of all meats in general. For if (say they) Christ had answered, that generally no kind of meats do defile; then should we also make things offered unto idols lawful: neither should it be a fault to drink poison: and they had not sinned, which in the primitive church had eaten blood, and flesh strangled. Hereunto we answer, that an occasion indeed was given unto that sentence of Christ, through a private question; Whether we be contaminated, by receiving meat with hands unwashen: but the Lord, when
he denied that, made a general answer. And that Christ in that place speaketh generally, the cause, which he added unto his sentence, doth make it plain; for That which entereth into the mouth, is let down into the belly, and is cast into the draught. Which being incident to all kind of meats, it cannot be doubted, but that his sentence was general. Wherefore Christ proved, that meats do not pollute; forsomuch as they do not touch the mind, nor abide in us, but are digested, and so avoided. Neither is hereby meant, that meat offered to idols, or poison, are lawful: for we are bound by the law of God, to avoid such things; I mean by the precept of charity, not by the commandments of men. For the circumstances do cause, that sometimes we must abstain from sundry things; either because there followeth offense in them that be weak; or else because the health is impaired.
14. But they say again, that they also do not affirm, that meats, in their own nature, are unclean: but because the church hath commanded, that the faithful sort should, upon certain days, refrain themselves from eating of flesh, to the intent the flesh may be bridled. Therefore, if we obey not, they affirm that men are defiled: not as though meats were evil or impure; but because men deal intemperately, by violating the ordinance of the church.
Unto this we say, that it is not sufficient to grant, that meats in their own nature be not evil and defiled: for both the Scribes and the Pharisees had knowledge thereof, though they were neither Marcionites, nor yet Manichees; for they allowed of the law of God. Wherefore they were constrained to confess, out of Genesis; that All things, which God hath made, are very good. But Christ urgeth this, that they did not well, in ordaining of such decrees: and declared, that it was not well done, to take such careful heed about washing of hands, and in the meantime to suffer the commandments of God to be contemned and neglected: because they made
a religion and worship of God there, where God had made none. And yet nevertheless, that law of the Pharisees, although it now seem frivolous, might have a goodly pretensed show: as who should say, they would by the washing of hands, as by a sign, have men to be admonished of the pureness of the mind, which they ought to procure through prayers and repentance.
And if so be they themselves had kept themselves clean from sins, then should the meats have been clean unto them; and they might have said in their synagogue or church, that they had power to ordain such signs.
Howbeit, Christ condemned all these things, as human traditions; neither would, that by transgressing of them, the mind should be polluted.
Wherefore how happeneth it, that the popish laws, touching meats, are not through this sentence of the Lord abolished; so that men may understand, that they be of no force, to make such as transgress them to be guilty of sins? And if they minded by their decrees, to provide against wantonness, and looseness of life; they should also have made the like decrees touching wine, in the which (Paul saith) is excess. Furthermore, how is it possible, that all mortal men should be holpen by one and the self-same law; seeing some are found weak and feeble, and other some be strong and lusty? Is one manner of food meet for all sorts of people? Moreover, who hath commanded the bishops, concerning these things, to make laws, which they hold so dear; as in comparison of them, they neglect the laws of God?
15. They object further, that the places, which we have cited, do concern meats, which were forbidden by the law of Moses: so that, to apply them to the choice of meats, now used in the church, it is scarce any faithful dealing. We will indeed confess, that some things in those places do appertain to the meats which were forbidden by the law, but not all: for (as we have declared) the apostle in the epistle unto the Colossians, speaketh
also of another affliction of the flesh; not derived out of the word of God, but superstitiously devised by man. Wherefore he saith, that those things were done by the visions of angels, and by the commandments and traditions of men: which things cannot be spoken of the old law. And he added, that those things had only a show of wisdom in the very letter: which the apostle would not have spoken, concerning the law given by God.
Moreover, those things which he reproveth, he saith that they make to the hurt of the body: so as the flesh should be forbidden to be filled with as much as is needful. Which thing was not commanded in the law of Moses, nay rather (as we read in Deuteronomy) so they would abstain from things prescribed, it was lawful for them to eat as much of any other flesh, as their heart desired: for so doth the scripture speak. Further, whereas it is said in the epistle to Timothy, that it will come to pass in the latter days, that meats shall be forbidden: it is showed, that these things must not be understood, as concerning the Jewish ceremonies; for those were obtruded unto the church, not in the latter, but in the former times. Further, he saith, that these men shall give heed unto the doctrine of devils; which things agree not with the law of God.
Howbeit, because we confess, that some of them are understood of the ceremonies of the law; we will now declare, that those things also, after a faithful sort, may be applied by us, to reprehend the choice of meats, which at this day is used. Because, if we be not bound to that choice of meats, which in times past God ordained; much less shall we be constrained, by the human traditions of bishops, to put any holiness or religion therein. If it pleased God through Christ, to set us at liberty from his own laws, and to make all meats free; why have hypocrites attempted to bring Christians into bondage?
16. They are wont also to say, that where the apostle entreateth not of the meats forbidden in the law of Moses; he showed, that it would come to pass of the Manichies and Marcionits, that they would forbid sundry meats; as though they thought them unclean by nature, because they were made by the evil gods. Whereupon they infer, that all those things pertain not to them; seeing the church by her laws (as they say) only provided for the moderation of excess and riot. But let these men consider, that those things, which we allege, not only make against the heretics, whom they have named, but against themselves also. For the Lord, in the Gospel of Matthew, did chiefly impugn the law made by the Scribes, for the not eating of bread with unwashen hands; wherein they put religion and worship of God, which belonged unto superstition: even as at this day these men think it a holiness and service of God, to have abstained from flesh, eggs, milk, and such like things. Furthermore, the apostle unto the Colossians hath evidently expressed, that those commandments and traditions of men, not only respected voluntary worship; but also a humbling and hurting of the body, that the flesh should not be filled. Which things signify nothing else, then abstinence and mortification of the body, which you pretend.
Yea and the Encratites and Montanists ordained their fasting's, and their eating of dry meats for the taming of their flesh: howbeit, the true church hath disallowed the laws of fasting which they made. And (as it is set down in the Ecclesiastical history) the first laws made for fasting, are ascribed unto Montanus. Finally, they earnestly affirm, that all which was said to Peter in the Acts of the apostles (namely that he should not call that common, which God had sanctified) is allegorical: so that by unclean beasts, there was showed unto the apostle the Gentiles, unto whom the holy
Ghost would have him to repair. We deny not, but that there is an allegory
in that place, specially such a one as taketh not away the story. In like manner, as Abraham had two sons; albeit in the epistle to the Hebrews, the fourth chapter, they be called two testaments. The kingdom also of David figured the kingdom of Christ, albeit the story of David was most true. So in this place, the Gentiles are showed to be sanctified, so that now it might be lawful for the apostles to repair unto them: and that was signified in the living creatures, otherwise unclean, the which were set before Peter. But therewithal is understood, that those kind of meats be sanctified, in such sort as they be now free for Christian men: which thing these men themselves are forced to confess, seeing they deny not, but ever since that time, the meats forbidden by the law of Moses are lawful. And that Peter spake touching the pureness of the law, no man doubteth.
17. But passing over the scriptures, they now allege the Fathers, which very oftentimes make mention of this choice [of meats;] marvelously extolling abstinence in their treatises. In very deed I grant; that I have read very many things among them, touching continency, and mortification of the flesh, of fasting's, and of the disallowing of some delicate and dainty meats: howbeit I have not read in them, that there ought to be any laws certain and religious, in the choice of meats; so as for transgressing of the same, men should commit sin, and incur danger to be separated from the kingdom of heaven. Neither did they so much attribute to abstinence from flesh, as our men everywhere would have to be attributed unto it. Spiridion a very godly Bishop (as we read in the Tripartite history) in a certain time of fasting, set swine's flesh before a stranger: who for custom sake abhorring the same, and saying that he was a Christian; Spiridion answered; Because thou art a Christian, therefore thou shouldest eat; and thou oughtest to know, that Unto the pure, all things are pure, &c. Here I perceive there was
a custom to abstain from some sort of meats, but yet notwithstanding, such as should not prescribe against Christian liberty.
Also Augustine, in the second book of the church manners, bringeth in Electus a Manichie, who did eat no flesh; but in the meantime did use most delicate dainties, and confections of spices, and precious things; neither drunk wine, but had other delicate drinks pressed out of fruits, which might be compared unto wine, and haply exceeded it in pleasantness of taste. On the other part, he compareth with this man, a Catholic, which fasteth even till nine of the clock, that is, until the evening tide; taking a few small herbs dressed with lard, and sodden with flesh, either powdered or dried in the smoke, and is content with three small draughts of wine. Then Augustine demandeth, whether of these two, using this kind of diet, have the greater abstinence: and he gave sentence on the behalf of the Catholic. Whereby it appeareth, by the judgment of this man, that flesh maketh not abstinence to be the less, or to seem the more contemptible.
18. They use to allege Eusebius, in the fifth book of his history, when he showeth the acts of Attalus, and of Blandina, that the Christians were wont to abstain from flesh. Howbeit, they were deceived by Ruffinus translation; who when he should have translated it, Blood; translated it, Flesh. For at that time the Christians as yet abstained from blood, by the decree of the apostles. Yea, and touching flesh to be used for meats, thou hast an history in that place clean contrary, which there thou mayest read. Also they cite
Theophilus of Alexandria, in his book called The Paschal, which Jerome turned into Latin. But how much I may attribute unto this Theophilus, I know not: he was a great enemy unto Chrysostom, whom by force and tyranny he chased away, and deposed from his bishopric. And Chrysostom himself, in a certain epistle unto the bishop of Rome, complained
grievously of him; and gave testimony against him: but of him I will no longer now dispute.
This only I say, that he in that book holdeth wine and flesh all one, as touching abstinence. Wherefore he not only inveighed against intemperate men, which did eat flesh, at such time as they should have fasted; but addeth also, that they used wine. So that, if these fellows be desirous to receive him in one thing, why do they not also imitate him in the other; namely, in forbidding wine? Specially, seeing there be diverse sorts of flesh that kindle not heat and lust, as wine doth. And in an epistle to Demetrius,
(whether the same be Jerome's, or any other man's) it is said; that The eating of flesh, and drinking of wine is granted, but by a more perfect judgment, men are dissuaded from them, as from marriage. In the very which place thou seest, that these two, flesh and wine, are joined together.
And in the old law, drinking of wine was forbidden the Nazarites; but so was not the eating of flesh. And Paul said, that In wine there is excess: which thing thou shalt not find to be spoken as touching flesh. The Fathers commended the abstinence from them; but they wrote no tyrannous laws concerning them. Now at this day they excommunicate men for this matter; and oftentimes they put them to death which eat flesh upon the days prohibited.
19. But they complain, that unless this be done, the discipline of fasting is broken. Which thing I perceive not, seeing fasting was ordained to this purpose, that men should be all the day without meat, until night. Neither, when fasting was ordained, was there any prescript rule appointed, with what kind of meat men should refresh themselves, now when the day was once past; so that their suppers were moderate, and without delicateness.
Augustine, entreating of the good that cometh by fasting, said; I demand not
of thee from what meat thou abstainest, but with what meat thou art delighted? Thou mayest find many, which be more delighted with the eating of fish, than of flesh. Yea, and Tertullian accuseth Marcion, because he judgeth fish to be the holier meat. And in the 18th book of the tripartite history, there is mention made of sundry kinds of fasting in Lent: for some fasted only three weeks before Easter, some six weeks, and some seven.
Again, there were some which abstained from all living creatures. Others did eat fish; unto the which other some joined birds; for that (according unto Moses) they took their beginning of the water, as fishes did, and were created all in one day. Finally, there were of them, which fasted until the ninth hour in the day, without making any difference of meats.
Irenaeus also (as it is declared in the Ecclesiastical history) saith, as touching the days of fasting; that there were no certain ordinances: some fasted the whole Lent, some three days, some two, and some fasted one day only. Wherefore thou seest, that in times past, the order of fasting had no days appointed, nor yet choice of meats prescribed; as at this day they will have it to be. In the old law, fasting was commanded to be only one day once in a year, wherein nothing should be tasted until night: in which place it is not described, with what kind of meat they should sup. And in Augustine's confessions we read, that the eating of flesh made not godly men anything the less acceptable unto God. And he maketh mention of Elias, who being hidden, was fed by the ravens with flesh. And John the Baptist in the wilderness did eat locusts. But on the other side, Esau being beguiled with the most simple food of pottage, sold his birth-right.
20. Among the Fathers they continually allege Gregory, of whom I make no very great account: for he was the first that brought in many superstitious things. Touching the Fathers that went before him, I think it
hath been spoken sufficient. Albeit the same Gregory bishop of Rome, (as we find in the decree, the 4th distinction, and in the chapter, Denique) writeth unto Augustine bishop in England; that The lay men were wont even in the time of Lent to be very desirous of flesh, and to fill themselves immoderately with the same: and he judgeth, that the priests and deacons at the least ought to refrain. But unto others he durst not appoint any commandment or law; least peradventure any worse thing should happen.
They urge us also with Councils, whose decrees nevertheless have not always been firm: and how little the bishops of Rome have regarded them, it may appear; in that very many, both publicly and privately do obtain license for money, to eat eggs, butter, and milk, upon their fasting days; when as it was otherwise ordained by those decrees. The latter Popes of Rome have made most severe laws concerning these things; as they that made it but a small matter, to lay many snares to catch the simple people.
All these things were ordained; but yet there is no cause why we should therefore grant them to have been just. These traditions of men are pernicious, because (as Christ taught) at length they make the commandments of God to be of none effect.
The Lord commanded, that we should have one God, and that we should not admit any besides him: at this day the worshipping and invocation of saints is confirmed by traditions. God forbad images: at this day they be received into churches by the decrees of bishops. God commanded that parents should be had in honor: the tradition causeth, that children setting light by that authority, do fly unto monasteries. God willeth that our neighbors should be holpen: but through these traditions, men go from helping of the living, to helping of the dead. The holy scriptures declare, that there is but one mediator Christ Jesus, who hath procured God to be
merciful towards all our wickedness: but by tradition we are taught at this day, that he suffered for original sin, and for those sins which were committed before baptism; but that it is necessary for us concerning sins done after regeneration, to redeem them by our own works. Thus are the commandments of God made frustrate by the traditions of men.
21. They say the church hath power to make laws. Which thing I deny not: for we are men, and it is needful even in those works, which appertain unto the worship of God, to have good order established; for which cause we grant, that there may be other decrees established in the church. But then there be certain conditions strictly to be observed. First and foremost, that such kind of justice be not contrary to the word of God. Secondly, we must provide, that we place not the worship of God, justification, and remission of sins in them. Besides this, they must not be over many in number, least they overcharge and pester the church. Neither must they be decreed in such wise, as though they ought to be of necessity; and that they must not by any means be changed, when the salvation of the faithful shall so require.
Neither ought they in such sort to be made, that if a man, without offense and contempt, do not observe them, he sinneth deadly. Wherefore, seeing that these laws about the choice of meats (as we have declared) are against the word of God, which hath ordained meats to be free; it is clear, that they are pernicious. Moreover, in this decree of theirs, for making choice of meats; they repose holiness, and the worship of God: so as they account such as abstain not from the meats, which they have appointed, to be neither good, nor holy, nor religious. In process of time, those decrees of theirs have grown innumerable; neither is there any end of them.
Augustine long since complained, that All things in his time were full of presumptions; so as now the state of the Christians was worse than the
bondage of the Jews. Seeing he spake this of the time wherein he lived, what (I beseech you) would he have said of our times, wherein the church is pressed with infinite burdens? First, they would have an abstinence for the Lent time; then afterward they added Friday and Saturday, and in some places Wednesday every week. Four ember weeks they brought in, last of all eves of a number of saints. Which times Gregory the seventh of that name added, that they which will not fast, do sin (as he termeth it) deadly.
Wherefore, seeing these traditions be so grievous to the church, that they may be called burdens intolerable; the which Christ did find fault with, to be laid on men by the Scribes and Pharisees: they ought in no wise to be suffered. Finally, thou mayest add; that they would have such choice of meats to be so necessary and inviolable, that the church could not stand without them. And such account they make of their own traditions, that they punish the transgressors more grievously for them, than those which have broken the commandments of God: as thieves, adulterers, church-robbers, and such like.
22. They allege the Rechabites, which are commended in Jeremiah, for their obedience unto their father; who commanded them to drink no wine, and to enjoy no certain possessions: but to wander to and fro, and dwell in no city. Unto whom God, because they faithfully performed these things, promised a lively posterity, and a long enduring seed. Here they say, that those things, which Jonadab the son of Rechab commanded to his children, make for the choice of meats: wherefore the church, by commanding of these things, doth not seem to have erred. And as God commended the obedience of the Rechabites; so will he also allow of the virtue of Christians, if they shall perform such decrees of the church. We answer, that to drink no wine, was ordained in the old law: it displeased not God. Yea
rather, in some it is allowed, even as it is manifest by the vow of the Nazarites, the which Samson, and John Baptist took from their mother's womb: for this purpose had they respect unto a certain ceremony of holiness. Furthermore, their father commanded them to lead a wandering life; because perhaps he appointed them not unto husbandry, but unto the trade of keeping cattle; whereunto it best agreeth to wander up and down through woods and fields: or else, for that they, being none of the children of Israel, might have no possession with them in their territory; and yet would he not have them to go unto other nations, because they worshipped the true God of Israel: for this Rechab came of the posterity of Jethro, as appeareth in the first book of the Chronicles, the second chapter.
But if thou wilt contend, that these were Ethnics; and therefore dwelt with strangers: we say, that yet for all that their fathers mind was, that as they differed in religion from those, among whom they were conversant; so they should also be discerned from them by outward tokens: such as was to abstain from wine, and to have wandering habitations. Further, God commended their obedience towards their father, unto whom they were bound to obey in their kind of life and manners; for he commanded those things unto them, as tokens that were civil and proper to their family; but not under the title of religion. For when they were invited by Jeremiah to drink wine, they pretended no holiness, or worshipping of God, why they would not obey him: they only showed, what their father had commanded them. Which obedience pleased God and so would it also have pleased him, if it had been done to their father in any other domestical and civil actions.
But the bishops and Councils command not a choice of meats, otherwise than under the pretense of holiness, and worshipping of God: which ought not to be abidden, seeing it pertaineth to God, and not to men, to make laws
for religion. For our part, though the magistrate should command us, not to eat or drink this or that for the Common-wealth's sake; we judge that they must be obeyed. But as touching the worship of God, this we do say; that the yoke of the Lord must not be made heavy by the traditions of men.
23. They continually allege against us; He that heareth you, 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 unto us. We were ill beested, to think, that they should then be heard like unto Christ, when they fable unto us their own traditions. In the old law,
God would not have anything to be added or taken away from his decrees: by what encouragement then have they attempted this in the New
Testament? Have we the doctrine less perfect therein, than they of old time had? Christ reproved the Scribes for adding their own traditions; and yet said he nevertheless unto the people, that they ought to be heard, when they sit in Moses chair. But they sit therein, when they teach those things which were written by Moses: but when they will ordain their own decrees, there is good cause why their authority should fail. The very which things are meet for our bishops and pastors. They read in the scriptures, that sobriety and honest behavior is commended by Christ and the holy Ghost; let them exhort the people thereunto, with as much vehemency as they can. Brethren
(saith Peter) be ye sober, watch ye in prayers, &c. Paul said; Not in surfeiting's and drunkenness. Christ also said; Take heed that your heart's be not overcharged with surfeiting's and drunkenness. Also let them commend and set forth fasting's, as things profitable; because they be praised in the holy scriptures. But let them leave off to determine of the manner and choice of meats; except it be, that by choice they mean frugality in meats, and such as are easy to be gotten; neither excessive nor
chargeable. These things must be continually remembered, that temperance and modesty may take place in the flock of the Lord: but to make
Ecclesiastical laws for these matters, which may snare men's consciences; it is not well devised.
But how fasting ought sometimes to be enjoined by the church, and by the magistrate, when as earnest prayer shall be needful: I have before showed.
And if so be that perpetual laws be appointed for these things, they will soon degenerate into dangerous ceremonies: even as we see at this day come to pass, as well of Lent as also of other times of fasting. Augustine declareth, that The apostles commanded fasting; yet concerning the days they appointed nothing. But Jerome saith, that Feast days, and also days of fasting were ordained by wise men, for their sakes which do not always fast, nor yet always meet together at holy assemblies. Wherefore the laws that be made, as well touching days, as the choice of meats, are to be accounted no commandments of God, but traditions of men. And we read, that the fasting of the Sabbath day rose upon this cause, that Peter being minded to dispute at Rome, with Simon Magus upon the Lord's Day, pronounced a fasting of the Sabbath: whereupon, by a certain perverse imitation of that act, they always fasted afterward upon that day; which thing was not done in the churches of the East parts, and of Africa.
24. But when as these things be now instituted and decreed, concerning the choice of meats; what must the faithful do? First, that they which use the liberty granted unto them by Christ and the church, be well persuaded as touching their conscience: which Paul admonished, when he said unto the Romans; Let every man be fully persuaded in his judgment. The Greek word is πληροφορηθῶ, that is, Let him be certainly and perfectly persuaded: for there must nothing be attempted, whereunto the conscience
saith nay. Further, let him give thanks unto God, and acknowledge this his liberty to come by Christ: as the apostle hath willed in the same epistle, that He which eateth, should not be judged of him that is weaker, because he giveth thanks unto God when he eateth. Further, let him do that which maketh unto the glory of God: let him not seek after his own pleasure, or desire to satisfy his own lust. Whether ye eat, or whether ye drink (saith the same apostle) do ye all things unto the glory of God. Let him take heed also, that he rashly offend not the weak: let him teach them, and let him receive them, with a purpose to instruct them with lenity; yet not so, as he should nourish their infirmity. For they must be borne withal for a time, and not continually, unless they will always be learning, and never come to the knowledge of the truth.
Neither is that any let, which the apostle said; I will never eat flesh, while I live. For by these words he showeth, how ready his mind was, and alledgeth a cause; to wit, Least I should offend my brother. But he which is perfectly taught already, is not offended, unless it be willingly through his own peevishness; which being perceived, we must not regard it, least our long dissembling turn to the hindrance of the whole church. Neither would I ever counsel men, to go either unto the bishops, or Pope, to obtain license to eat meats forbidden: for seeing they sell them under their bulls, or charter warrant; it were a way to further their gains; and to confirm their tyranny by our access unto them. They have no care to make them strong, which be weak; but rather on the other side, by their terrors, thunderbolts, and excommunications, they endeavor to make them weak which be strong.
Wherefore there is no cause why we should obey them.
25. But let us see in few words, from whence began this superstition of abstaining from flesh. And if I be not deceived, I think it came from the
Ethnics: for I read that the priests of Egypt abstained from flesh. And so did Apollonius Tyanaeus, and Pythagoras: and this they did, because they thought by that means, to make their souls the purer, and to wipe away the dark mists from their minds. Whereby they hoped to have revelations, and understanding of divine things: as who should say; We might by our own wit attain the gift of prophesy, and heavenly revelations. Which must not be believed; seeing these be good gifts of the holy Ghost, who distributeth them as it pleaseth him. Neither must Daniel and his fellows be taken for an example hereof; because they did not for this cause abstain from the king's meats, from flesh, and from wine: but for that they would not be contaminated with meats in their law forbidden; which might easily have been, if they had used the kings table, as well touching the nature of the meats, as the preparation thereof. Also wine was a dangerous thing, least it had been pressed out from the vine, that was not yet four years old; which might not be done by the law. Neither do I speak these things, as though I deny it to be meet for students to live very temperately and moderately: for this I say, and most constantly affirm; that there is nothing more profitable for them. But superstition I would have removed, whereby they persuade themselves that they ought utterly to abstain from eating of flesh, as did the Charter-house Monks very foolishly.
26. Now doth the nature of contrariety require, that we show from whence sprang the liberty of meats. We find that the same happened after the flood, when as God assigned unto Noah for his meat, all things that moved and had life; as if it had been green herb: for before the flood, flesh was not eaten. This is the power of the word of God, that whatsoever he hath commanded, is done. He commanded at the beginning, that the increase of corn, the fruits of the trees, and the herbs of the field, should be meat for
men: which thing came happily to pass. Afterward he commanded the same, touching flesh, and it was performed: for in the desert he would do the same, and we read that it was done. Whereby we understand, that it was very well said; that Man shall not live by bread only, but by every word that proceedeth out of the mouth of God: that is, by everything which God hath commanded. Wherefore we ought to ground the consideration of all our commodities upon the word of God.
The philosophers make their resolution so far forth as the power of nature extends: howbeit, this power must be reduced by godly men unto the word of God; which doth not only adorn our tables with fruits, with corn, and with herbs; but also furnisheth our kitchen with flesh, and our storehouse with wine. These things must be thought upon, when we use the things of this world. These things gave God after the flood; partly to show that his wrath was appeased towards mankind; and partly, because the earth perhaps being corrupted by the water, brought not forth so wholesome fruits as it did before. This the philosophers acknowledge not: but we, because we believe that they had their beginning by the word of the Lord; therefore, so often as we look on our meats, our apparel, our husbandry, our wife, and such other like things, which serve our turn; we should remember and confess the same to depend upon the word of God.
This liberty did God somewhat restrain afterward in the law of Moses, where he put a difference between meats clean and unclean. But for what cause he did this, it is not needful in this place to discuss. Howbeit, this I will add; that before the flood, men did kill beasts for sacrifices, as it is showed of Abel; but they did eat none of the flesh that was offered. But after the flood, they did not only offer up sacrifices; but they themselves also did eat of the sacrifices. Which seemed to be a singular benefit of God;
as though he now vouchsafed to call them to his own table, and admit them to the communion with himself. And before the flood, the clean cattle for sacrifice were distinguished from the unclean. Wherefore Noah by the commandment of God, brought into the ark more clean beasts than unclean.
To conclude; after the coming of Christ, the ancient liberty and choice of meats, which the law had forbidden, was restored: wherefore it ought not under color of religion, to be restored again by the popish bishops, or by the church. Yet do not those things, which we have alleged, limit either
Magistrates or public authority; but that they may sometimes appoint a choice of meats upon just consideration.
Touching apparel of the Ministers of the church, look in the 34th, 36th, 38th, 39th and 40th epistles, in the end of this book.