Moreover, experience also itself doth more than prove, that these precepts concerning fasts have been a great hindrance to godliness. Therefore when we saw very evidently, that the chief men in the Church did, beside the authority of the Scripture, take upon themselves this power, so to enjoin fasts as to bind men's consciences under pain of deadly sin; we did loose the consciences out of these snares: but by the Scriptures, and chiefly by Paul's writings, which do with singular earnestness remove these rudiments of the world from the necks of Christians. For we ought not lightly to account of that saying of Paul: "Let no man condemn you in meat and drink, or in respect of an holy-day, or of the new moon, or of the Sabbath-days." Col. ii. 16. And again, "Therefore if ye be dead with Christ from the rudiments of the world, why, as though ye lived in the world, are ye burdened with traditions?" ver. 20. For if St. Paul (than whom no man at any time did teach Christ more certainly) do earnestly affirm, that through Christ we have obtained. such liberty in outward things, that he doth not only not give authority to any creature to burden those which believe in Christ, no, not so much as with those ceremonies and observations, which notwithstanding God himself appointed, and would have to be profitable in their time; but also denounceth, "that they be fallen away from Christ, and that Christ shall nothing at all profit them," Gal. v. 2; 4. who suffer themselves to be addicted thereunto: what shall we then think of those commandments, which men have devised of their own brain, not only without any oracle, but also without any example worthy to be followed, and which are therefore made unto many not only beggarly and weak, but also hurtful; not elements, that is, rudiments of holy discipline, but impediments of true godliness? How much more unjustly shall any man take unto himself authority over the inheritance of Christ, to oppress them with such kind of bondage! and how far shall it remove us from Christ, if we submit ourselves unto those things! For who doth not see the glory of Christ (to whom we ought wholly to live, whom he hath wholly redeemed to himself, and restored to liberty, and that by his blood) to be more obscured, if, beside his authority, we do bind our conscience to those laws which are the inventions of men, than to those which have God for their author, although they were to be observed but only for their time? Certainly, it is a less fault to play the Jew, than the Heathen. Now it is the manner of the Heathen to receive laws for the worship of God, which have their beginning from man's invention only, God never being asked counsel in the matter.

Wherefore, if in any matter at all, certainly here, that saying of Paul hath a place : Ye are bought with a great price, be not made the servants of men." 1 Cor. vii. 23.

Chapter 9. Of the Choice of Meats.

For the same cause was remitted also that choosing of meats enjoined to certain days, which St. Paul, writing to Timothy, calleth "the doctrine of devils." 1 Tim. iv. 1. Neither is their answer sufficient, who say, that these things be spoken only against the Manichees, Encratites, Tatians, and Marcionites, who did wholly forbid certain kinds of meats, and marriage. For the Apostle in this place hath condemned those, "which command to abstain from meats, which God hath created to be taken with thanksgiving," &c. 1 Tim. iv. 3. Now they also, which do but forbid to take certain meats on certain days, do nevertheless command men to abstain from those meats which God hath created to be taken, and are akin to the doctrine of devils. The which also is evidently seen by the reason which the Apostle addeth: "For," saith he, "whatsoever God hath created, it is good, and nothing is to be refused that is received with giving of thanks." ver. 4. Here he doth not take exception against any times, although no man favoured frugality, temperance, and also choice chastisements of the flesh, and lawful fasting, more than he did. Certainly a Christian must be frugal, and sometimes the flesh must be chastised by diminishing the accustomed diet; but vileness and moderation of meats doth serve better to this purpose, than the sort or kind. To conclude, it is meet for Christians now and then to take upon them a due fast: but that must not be an abstinence from certain, but from all, meats; nor from meats only, but also from all the dainties of this life whatsoever. For what kind of fast is this, what abstinence, only to change the kind of dainties, (the which thing at this day they use to do, which are counted more religious than others;) seeing that St. Chrysostom doth not account it to be a fast, if we continue wholly without meats even unto the evening, except, together with abstaining from meats, we do also contain ourselves from those things which be hurtful, and bestow much of our leisure upon the study and exercise of spiritual things?

Chapter 10. That by Prayers and Fasts we must not look to merit any thing.

Moreover, our preachers have taught, that this fault is to be amended in prayers and fasts, that commonly men are taught to seek

I know not what merit and justification by these their works. For, as we are saved by grace, through faith," Ephes. ii. 8. so also are we justified. And touching the works of the law, (among the which prayers and fasts are reckoned,) Paul writeth thus: "For we through the Spirit wait for the hope of righteousness by faith." Gal. v. 5. Therefore we must pray, but to this end, that we may receive of God, not that we may hereby give any thing unto him. We must fast, that we may the better pray, and keep the flesh within the compass of its duty, and not to deserve any thing before God for ourselves. This only end and use of prayers, both the Scripture, and also the writings and examples of the Fathers, do prescribe unto us. Moreover, the case so standeth with us, that, although we could pray and fast so religiously, and so perfectly do all those things which God hath enjoined us, that nothing more could be required of us, (which hitherto no mortal man hath at any time performed;) yet for all this we must confess, that we are unprofitable servants. Luke xvii. 10. Therefore what merit can we dream of?

THE SEVENTEENTH SECTION.

OF CEREMONIES AND RITES INDIFFERENT, IN GENERAL.

I. FROM THE LATTER CONFESSION OF HELVETIA. Chapter 27. Of Rites, Ceremonies, and Things Indifferent. Unto the ancient people were given in old time certain ceremonies, as a kind of schooling to those which were kept under the law, as under a school-master, or tutor. But Christ, the deliverer, being once come, and the law taken away, we which believe are no more under the law, Rom. vi. 14. and the ceremonies have vanished out of use. And the Apostles were so far from retaining them, or repairing them, in the Church of Christ, that they witnessed plainly, that they would not lay any burden upon the Church. Acts xv. 28. Wherefore we should seem to bring in and set up Judaism again, if so be we should multiply ceremonies or rites in the Church, according to the manner of the old Church. And thus we are not of their judgment, who would have the Church of Christ kept in with many and diverse rites, as it were with a certain schooling. For if the

Apostles would not thrust upon the Christian people the ceremonies and rites which were appointed by God; who is there, I pray you, that is well in his wits, that will thrust upon it the inventions devised by man? The greater the heap of ceremonies is in the Church, so much the more is taken, not only from Christian liberty, but also from Christ, and from faith in him; whilst the people seek those things in ceremonies, which they should seek in the only Son of God, Jesus Christ, through faith. Wherefore a few, moderate, and simple rites, that are not contrary to the word of God, do suffice the godly.

And in that there is found diversity of rites in the Churches, let no man say therefore that the Churches do not agree. Socrates saith: 'It were not possible to set down in writing all the ceremonies of the Churches, which are throughout cities and countries. No religion doth keep everywhere the same ceremonies, although they admit and receive one and the selfsame doctrine touching them for even they which have one and the selfsame faith, do disagree among themselves about ceremonies.' Thus much saith Socrates; and we, at this day, having diversities in the celebration of the Lord's Supper, and in certain other things, in our Churches, yet we do not disagree in doctrine and faith, neither is the unity and society of our Churches rent asunder. For the Churches have always used their liberty in such rites, as being things indifferent; which we also do at this day.

But yet, notwithstanding, we admonish men to take heed, that they count not among things indifferent such as indeed are not indifferent; as some use to count the mass, and the use of images, in the Church, for things indifferent. That is indifferent, (said Jerome to Augustine,) which is neither good nor evil; so that, whether you do it, or do it not, you are never the more just, or unjust, thereby.' Therefore, when things indifferent are wrested to the confession of faith, they cease to be free as Paul doth shew, that it is lawful for a man to eat flesh, if no man do admonish him that it was offered to idols; 1 Cor. x. 27, 28. for then it is unlawful, because he that eateth it doth seem to approve idolatry by eating of it.

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II. FROM THE FORMER CONFESSION OF HELVETIA.

Article 25. Of Things Indifferent.

Those things which be called, and are properly, things indifferent, although a godly man may, in all places, and at all times, use them freely, yet he must only use all things according to knowledge, and

in charity; to wit, to the glory of God, and to the edifying of the Church, and his neighbours.

III. THE CONFESSION OF BASLE.

(In this Section also may the 10th Article of this Confession be placed; which we have partly referred to the First Section, where mention is made of Human Traditions, partly to other Sections, as occasion served.)

IV. FROM THE CONFESSION OF BOHEMIA. Chapter 15. Of Accessories, or Things Indifferent; to wit, of Ecclesiastical Traditions, Constitutions, Rites, and Ceremonies, and of Christian Liberty.

Touching this accessory kind, human Traditions, Constitutions, and Ceremonies, brought in by a good custom, men are taught that these be things inferior in degree, and less necessary, than are the gifts of the ordinary Ministry; yea, that they be instituted and appointed in regard of the Ecclesiastical Ministry, and to serve thereunto: and yet that they are with an uniform consent to be retained in the Ecclesiastical assemblies of Christian people at the common service of God, according to the doctrine of the holy Apostles: "Let all things be done (in your community, to wit, in the Church) decently and in order." 1 Cor. xiv. 40. Also, "God is not the author of confusion, but of peace." ver. 33. But they must always be kept with this caution, and within these bounds, that they be not taken for foundations whereupon salvation must stay itself, or for a worship which is appointed of God without any difference; and that they do not more, or more straitly, bind the consciences of men, than the commandments of God do; and that they be not lifted up or preferred before them: but that they be taken for ornament, decency, honest shew, and laudable discipline; and so, that they do not violate the Christian liberty of the Spirit of God, and of faith, nor disturb charity; and, on the other side, that no man, by pretending a shew of Christian liberty, do withdraw himself from such constitutions as be godly, and serve to a good use. Now by the name of Christian liberty is chiefly understood that liberty, whereby through Christ we are freed from sin, John viii. 32; 34; 36; Rom. vi. 18; 22. and the curse, Rom. viii. 21. and yoke of the law: Acts xv. 10, 11. secondly, the receiving of the Spirit of a ready will, Psalm cx. . 3. or of the voluntary Spirit of the sons of God, Psalm xviii. 19. whereby they do earnestly, and with pleasure, and of their