The Institution of Christian Religion

The third part is, that we be bound with no conscience before God of outward things which are by them selves indifferent, but that we may indifferently sometime use them, and sometime leave them unused. And the knowledge of this liberty also is very necessary for us: for if it shall be absent, there shall be no quiet to our consciences, no end of superstitions. Many at this day do think us fond to move disputation about the free eating of flesh, about the free use of days, and garments and such other small trifles as they in deed think them: but there is more weight in them than is commonly thought. For when consciences have ones cast them selves into the snare, they enter into a long and cumbersome way, from whence they can afterward find no easy way to get out. If a man begin to doubt whether he may occupy linen in sheets, shirts, handkerchiefs, and napkins. neither will he be out of doubt whether he may use hemp, and at the last he will also fall in doubt of matters, for he will way with himself whether he can not sup without napkins, whether he may not be without handkerchiefs. If any man think dainty meat to be unlawful, at length he shall not with quietness before the Lord eat either brown bread or common meats, when he remembereth that he may yet sustain his body with baser food. If he doubt of pleasant wine, afterward he will not drink dead wine with good peace of conscience, last of all he will not be so bold to touch sweeter and cleaner water than other. Finally at the length he will come to this point, to think it unlawful (as the common saying is) to tread upon a straw lying a cross. For here is begun no light strife, but this is ⟨image 290⟩in question, whether God will have us to use these or those things, whose will ought to guide all our counsels and doings. Hereby some must needs be carried with desperation into a confuse devouring pit: some must, despising God, and casting away his fear, make themselves away through destruction when they have no ready way. For whosoever are entangled with such doubting, which way soever they turn themselves, they see every where present offence of conscience.

The third part is, that we be bound with no conscience before God of outward thinges which are by them selues indifferent, but that we may indifferently sometime vse thē, and sometime leaue them vnused. And the knowledge of this libertie also is very necessary for vs: for if it shalbe absent, there shalbe no quiet to our consciences, no ende of superstitions. Many at this daye do thinke vs fonde to moue disputation about the free eating of fleshe, about the free vse of dayes, and garmentes and suche other smale trifles as they in dede thinke them: but there is more weight in them than is commonlye thoughte. For when consciences haue ones cast thē selues into the snare, they entre into a long and combersome waye, from whence they can afterwarde finde no easy way to get oute. If a man beginne to doubt whether he maye occupye linnen in shetes, shertes, hankercheifes, and napkines. neither wil he be out of doubt whether he may vse hempe, and at the last he wil also fal in doubt of maters, for he will waye with himselfe whether he can not suppe without napkins, whether he maye not be without handkerchifes. If any man thinke deyntye meate to be vnlawful, at length he shal not with quietnesse before the Lorde eate either brounebreade or common meates, when he remembreth that he may yet susteine his body with bacer fode. If he doute of pleasaunte wyne, afterwarde he will not drinke deade wine with good peace of conscience, last of al he wyl not be so bolde to touche sweter and cleaner water than other. Finally at the length he wil come to this point, to thinke it vnlawfull (as the common sayinge is) to treade vppon a strawe lying a crosse. For here is begonne no lyghte stryfe, but this is