The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.

The fourth proposition.

Popish choice of meates in their late inuented fastes, is wic∣ked and intollerable. I say first, (popish choice) because to put merite or religion in abstaining from one meate more then ano∣ther, is the peculiar badge of papistes; or at least common to them with the Eucratites, with the Tatians, with the Cathe∣rans; with the Manichies, or like heretiques. I prooue it, be∣cause the Apostle saith plainly,* 1.1 that all thinges are pure to the pure; but the papistes and other olde heretiques tell vs, that certaine meates, at certaine times, as in Lent, in the imber dayes, and Fridaies, are vnpure, and polluted; yea so vnpure, that they pollute all the eaters thereof,* 1.2 and make them guiltie of eternal death. Yet the Apostle auoucheth boldly and ex∣presly, that euery creature of God is good, and that nothing ought to be refused, if it bee receiued with thankesgiuing. In the first verse of the same chapter, he telleth vs, that in the lat∣ter times some shall depart from the faith, and giue heede to the doctrine of diuels. In the third verse he sheweth what doc∣trine of deuils he meaneth: To wit, prohibition to abstaine from meates, which God hath created to bee receiued with giuing of thankes. Out of which wordes, I note first; that no crea∣ture of God is impure at anie time, which is appointed for [ 1] the nourishment of man. I note secondly, that no meate [ 2] ought to bee refused in Lent, or at other times, if it be

receiued with thankesgiuing. I note thirdly, that prohibition [ 3] from certaine meates was not in the apostles time, but inuen∣ted by heretiques of latter daies. I note fourthly, that such pro∣hibition [ 4] is of the diuell. I say secondly (late inuented fastes,) because Spiridion, who was not only a bishop, but also a man so holy, that he wrought myracles, and was in his life time re∣puted a Saint: did not refuse to eate flesh in the time of Lent, and that in his owne house;* 1.3 yea; he did not only eate fleshe him∣selfe, but withall he intreated a stranger that lodged with him, to doe the same. And when the straunger refused to eate fleshe with him: saying, that hee was a christian, and so prohibited to eate flesh at that time: S. Spiridion replied vpon him, and said, that the rather he ought to eat flesh,* 1.4 because he was a christian; for all thinges were pure to the pure. Thus did the blessed bi∣shop, and man of God, renowmed for his rare gift of working miracles. Whom the pope would burne for an hereticke with fire and fagot, if he were this day liuing in Rome, and woulde not retract his opinion. For first, hee eate fleshe himselfe con∣trary [ 1] to popish doctrine. Secondly, he vrged the stranger to do [ 2] the same. Thirdly, he auouched his fact to be the part of a chri∣stian. [ 3] Fourthly, he signified y^t to make conscience in choice of [ 4] meates, was the badge of an infidell. Which fourth obserua∣tion [ 5] I gather out of the word (rather.) Fiftly, the fact of Spi∣ridion prooueth, that to make choice of meates was deemed superstitious, not onely in the Apostles time, but many hundred yeares after their departure hence. I say thirdly (wicked and intollerable) first, because popishe choise of meates taketh a∣way christian libertie, and maketh christian slaues to mans tra∣ditions. For to the pure all thinges are pure, by the libertie of Christes gospel.* 1.5 I am perswaded, saith the Apostle, that no meate is vncleane. And he addeth the reason, because the king∣dome of God, is neither meat nor drinke. Wherefore we ought not to destroy the worke of God, for meates sake. In another place, he saith, that if he should please men, he were not the ser∣uant of Christ.* 1.6 To please men is good and godly, so long as their pleasure is measured with the holy will of God: but when men would spoile vs of our christian libertie, then must we fight against their wicked pleasures. So S. Paul expoundeth him∣selfe

in these wordes. The false brethren cre••t in priuily, to spy out our liberty which we haue in Christ Iesus, y^t they might bring vs into bondage. And why? ye are bought with a price,* 1.7 be not the seruauntes of men. Christ himself forewarned vs, to beware of the hypocriticall doctrine of the Pharisies; because they corrupted the pure word of God,* 1.8 with the mixture of their owne foolish traditions. Secondly, because the apostle tea∣cheth [ 2] vs, that nothing ought to be refused,* 1.9 if it be receiued with giuing of thankes. Thirdly, because no power on earth, [ 3] can alter the word of God: Which worde telleth vs, that all meates are alike lawfull. Fourthly,* 1.10 because to commaund the choice of meates for religion sake, is to appoint a newe God. [ 4] For as there is but one God, so is there one onely religion, as no papist can denie. Since therefore Gods worde and religion telleth vs, that all meates are at al times indifferent, as I haue prooued; it followeth necessarily, that the popes religion which teacheth the contrary, is to be abhorred.

Notes

• * 1.1

  Tit. 1. ver. 15.
• * 1.2

  1. Tim. 4. verse 4.
• * 1.3

  To make choice of meates for re∣ligion, is the badge of an Infi∣dell.
• * 1.4

  Sozomenus hist. lib. 1 cap. 11. trip. hist. lib. 1. cap. 10. Nicephor. lib. 8. cap. 42.
• * 1.5

  Tit. 1. verse 15. Rom. 1••. ver. 14. Rom. 14. ver. 17.
• * 1.6

  Gal. 1. ver. 10▪
• * 1.7

  Gal. 2. ver. 5. 1. Cor. 7. v. 2••.
• * 1.8

  Math. 15. v. 3.
• * 1.9

  1. Tim. 4. v. 4.
• * 1.10

  Deut. 4. v. 2. Tit. 1. ver. ••5.