When the new Testament was confirmed by the blood of Christ amongst the elect, where soever they were, and of what stock and kindred so ever they came, and that without any law of ceremonies: then were all rites and ceremonies included in ⟨image 4⟩the precept of love, & all kinds of meats and days were made then alike. But yet when many of the Jews were converted unto Christ, their faith was more weak then that they durst use this liberty. They abhorred all such meats as were forbidden by Moses law, and specially such as were offered to idols: And this was the infirmity of their faith, that they were not persuaded, that to the faithful nothing can be unpure. Now, those that of love had no regard or very little, which seeketh in all things the salvation of our neighbours, did eat all kinds of meats in the presence of all men, having no respect to the infirmity of faith in many, and so they gave unto them a double offence. For either they caused them through their contempt to fall to variance and discord with them, or else they allured them to use the like liberty, but yet with an unlike faith, so that they would not stick to eat all kinds of meats indifferently although their consciences did persuade them that it was sin so to do. Against the first offence Paul writeth Ro. 14. If (saith he) by occasion of meat thy brother be grieved, thou walkest not now charitably. Concerning the second offence, thus ⟨image 4⟩he writeth: albeit he addeth somewhat also touching the first: All things in deed are pure, but it is evil for the man that eateth with offence, it is good neither to eat flesh neither to drink wine, nor any thing else whereby thy brother stumbleth or is offended, or made weak. Where he saith he stumbleth, I understand that to be spoken of the first kind of offence, concerning variance and discord. Where he saith, he is offended: I understand that of the second kind of offence, in that he using his liberty perversely, & by his example drawing him that is more weak to do the same, is to him as a snare, whiles he giveth him an occasion to eat that thing against his conscience, which he judgeth not to be lawful.
When the newe Testament was confirmed by the bloude of Christ emonges the electe, wher soeuer they were, and of what stocke and kynred so euer they came, and that without any law of ceremonies: then were all rites and ceremonies included in ⟨image 4⟩the precepte of loue, & all kyndes of meates and dayes were made then alike. But yet when many of the Iewes were conuerted vnto Christe, theyr faith was more weake then that they durst vse this libertie. They abhorred all such meates as were forbydden by Moses lawe, and specially such as were offered to ydolles: And this was the infirmitie of theyr faith, that they were not persuaded, that to the faythfull nothyng can be vnpure. Nowe, those that of loue had no regard or verie litle, which seeketh in all thinges the saluation of our neighboures, dyd eate all kyndes of meates in the presence of all men, hauyng no respecte to the infirmitie of faith in many, and so they gaue vnto them a dowble offence. For either they caused them through their contempt to fale to variance and discorde with them, or elles they allured them to vse the like libertie, but yet with an vnlike fayth, so that they wold not sticke to eate all kyndes of meates indifferently althoughe theyr consciences dyd perswade them that it was synne so to do. Agaynst the firste offence Paul wryteth Ro. 14. Yf (saith he) by occasion of meate thy brother be greued, thou walkest not nowe charitablie. Concernyng the second offence, thus ⟨image 4⟩he writeth: albeit he addeth somwhat also touchinge the fyrst: All thinges in deed are pure, but it is euyll for the man that eateth with offence, it is good neither to eate flessh neither to drinck wyne, nor any thinge elles wherby thy brother stumbleth or is offended, or made weake. Wher he saith he stumbleth, I vnderstand that to be spoken of the first kynde of offence, cōcerning variance and discord. Where he sayth, he is offended: I vnderstande that of the second kynde of offence, in that he vsinge his libertie peruersely, & by his example drawing hym that is more weake to do the same, is to hym as a snare, whyles he geueth hym an occasiō to eate that thinge against his conscience, which he iudgeth not to be lawfull.
