§. 119. Of Distinction of Meats.
BEcause meats were, as many then used them, contrary to grace, the Apostle here sheweth the unprofitablenesse of them: and opposeth them to grace; as is evident by this negative [NOT:] So as he denieth that to meats, which he ascribed to grace: as if he had more fully said, It is not good that the heart be established with meats. Hereby he implieth, That he would not have them think that meats can establish the heart, or quiet the conscience as grace can.
The Noun translated a 1.1 meats, is derived from a Verb that signifieth to b 1.2 eat, Joh. 6. 13. It is indefinitely put for all manner of food; even for whatsoever one eats for nourishment, Rom. 14. 15.
Here it is put for such meats as were by the Law accounted clean, in opposition to such as were unclean. For many in the Apostles time (though by the Gospel the distinction of meats were taken away) made conscience of eating such meats as by the Law were prohibited; and thought that they did please God therein. But that the observation of that distinction of meats could not establish a mans heart, the Apostle here affirmeth, they could not do it under the Law, nor under the Gospel. Not under the Law, because they were in the number of those things which he sty∣leth carnal, Chap. 7. v. 16. §. 81. Much lesse could they do it under the Gospel, by which that distinction of meats is taken away; as is evident by this divine answer to Peter, What God hath cleansed, that call not thou common, Act. 10. 15. On this ground the Apostle thus adviseth, Let no man judge you in meat, Col. 2. 16. For the kingdom of God is not meat and drink, Rom. 14. 17.
Unwarrantable in this respect is the distinction which Papists make betwixt flesh* 1.3 and fish in matter of Religion. They make a religious fast to consist in abstaining from flesh, though they glut themselves with fish, sweet-meats and wine. These fasts are meer mock-fasts: and that both in the substance, and also in the end of them. A true fast is an abstinence from all manner of food, whether flesh or fish, and drink also during the time of the Fast. Fast ye for me, and neither eat nor drink, saith Esther, Esth. 4. 14. At the Proclamation of a Fast, this charge was given, Let neither man nor beast taste any thing, &c. Ion. 3. 7.
As for the end of a Fast, it is to subdue the flesh; which eating of fish can do no more then eating of flesh.
But why should this distinction of meats be made in matter of Religion, seeing Christ faith, Whatsoever entreth into the mouth, goeth into the belly, and is cast out in∣to the draught? And again, To eat with unwashen hands defileth not a man, Mat. 15. 17, 20▪ And an Apostle saith, Every creature of God is good, and nothing to be refu∣sed, if it be received with thanksgiving, 1 Tim. 4. 4. And again, Unto the pure all things are pure, Tit. 1. 15. On these and other like grounds he reckoneth abstinence from some meats among doctrins of devils, 1 Tim. 4. 1, 3.
Under this one particular of meats synecdochically is comprised the whole Cere∣monial Law, and all the external Rites thereof. For neither legal meats, nor other parts of the Law bring any profit to the soul of a man. They do no good at all about pacifying the conscience, or edifying the soul, as is shewed, Ch. 7. v. 18. §. 85.
That it is not good to seek to have the heart established by meat, the Apostle pro∣veth by an Argument taken from experience, thus expressed, which have not profited them that have been occupied therein: As if he had said, Experience sheweth, that none ever received any spiritual profit by meats. Of the Greek word translated * 1.4 profit, See Ch. 4. v. 2. §. 18. In what respect meats and other external Rites are unprofitable, See Ch. 7. v. 16. §. 65.