Woe to the World Because of Offenses, Text 1 – Part 9
The mynd and expoſition of that excellente learned man Martin Bucer, vppon thes wordes of Mathew: Woo be to the world, becauſe of offences. Math. xviij.
HEre Chriſt ſpeaketh not of ſuche offences as the good are wonte to geue vntounto the euill, but of ſuche as the euill geue vntounto ye good, or to thoſe that endevour to become good & godlye. Theſe offences (as may be gathered by the places of ſcripture which make mencion therof) are what thinges ſo euer be ſpoken or done, geuinge any occaſion of ſynne, either becauſe they are euyll of them ſelues, or elles becauſe they are not diſcretly done and accordinge to Chriſtian charitie. For this cauſe Paul in the .2. epiſt. & .6. chap. to the Corinth. exhortynge vsus, that in nothynge we geue occaſion of offence, dothe declare by thoſe thinges which he mencioneth by & by after, that then we geue no offence at all, when we approue our ſelues in all thinges as the miniſters of God: that is to ſay, when we ſo behaue our ſelues in all thinges which we either ſpeake or do, that they may make to edification and appeare to be done in the ſpirite of Chriſt. Where vppon we may take that to be an offence,the definicion of an offence. what ſoeuer we ſay or do that maketh not to the furtherance of Godes glorie and the ſaluation of our brethren, procedyng of a ſound and vnfayned fayth and ordred accordinge to ſyncere and true louelove.
Nowe this mynde and purpoſe all the wicked hauehave not, I meane to do all thynges to the glorie of God and the cōmoditie of men: and therfore not only all that they ſpeake or do may well be called offences, but they themſelues alſo becauſe their whole lyfe is nothinge elles but an offence, are of the Lord hym ſelf before in the .13. chap. called an offence. Seynge therfore the world is nowe full of ſuch offendors, it is not without great cauſe that the Lord here ſaith: It is nedfull that offences ſhould come. For ſeyng there be ſo many euill trees, there muſte needes be great abundance of euill fruite alſo. Moreouer euen the verie electe, becauſe they are neuer free frō ſynne, being alwaies compelled to ſay: Forgeue vsus oure treſpaſſes, as we forgyue them that treſpaſſe againſt vsus, do gyue many occaſions of offence, when ſo euer they ſpeake or do any thyng that procedeth not of faith and louelove. Therfore Paul exhorteth and beſeche thoſe men to beware that they receiue not the grace of God in vayne, geuing occaſion of offence to no man. He exhorteth vsus alſo to the ſame thinge as often as he willeth vsus to walke circumſpectlie & warely folowing in all thinges the will of God. For we are planted to this ende, that we ſhould beare fruite, and bringe many to true righteouſnes and godlines. wherfore yf we committe any thinge either in word or deed, which tendeth not to this ende, we geue therin occaſion of offence, and do contrarie to our vocation: and forſakinge the kyngdom of Chriſt, we promote the kingdome of Sathan: which thinge howe horrible it ys for a Chriſtian man to do, who ſeeth not? For this cauſe S. Paul in the xiiij. to the Rom. and in the .j. epiſt. & .viij. chap. to the Corint. Vehemently deteſteth euen thoſe offences which they that vndiſcretly vſe the Chriſtian libertie gyue vntounto the weake by ſuche thinges as of themſelues in dede are not euyll, but yet are not done accordinge to charitie.
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 the precepte of louelove, & all kyndes of meates and dayes were made then alike. But yet when many of the Iewes were conuerted vntounto 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 louelove 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 vntounto 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 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. And where he ſaith, or els is made weake, I iudge that to be ſpoken of thoſe men, who ſeing their brother do that thing which (as they are yet ꝑſuaded) is againſt ye lawe of God, do not turne ſo farre backe that they will fale to variaunce and contention with them, neither do they follow that with they thynke to be euyll and vnlawfully done: but yet they are greued in ye meane tyme, and beare leſſe zeale and louelove to the goſpell and the mainteyners therof, eſpecially ſuch as then vſe the liberty therof and this in dede is to be made weake.
Nowe a godly and a charitable brother rather then he would that this ſhould come to paſſe, ought to auoyd the vſe of all vnneceſſarie thinges, becauſe the kyngdome of God is not meate and drynke, but righteouſnes, peace, and joye in the Holy Goſte: Much more ought he then rather neuer to eate fleſhe, then by his libertie to geue occaſion to his brother ſo to ſtumble that he ſhould therby either fale in to an hatred & contempt of hym, or elles contrarie to his fayth and conſcience ſhould attempte to do the ſame thinges that he doth. In deede S. Paul in the firſt epiſtle and .8. chapt. to the Corinth. ſpeakinge of this later kynde of offence, concludeth in this maner: Wherfore, if meate offende my brother, I will neuer eate fleſhe whiles the world ſtandeth.
But we muſt note in all theſe thinges, that he cōtinually vſeth the name of a brother. For of that plante whiche the father hath not planted, that is, of the reprobate, we muſte hauehave no regarde: Whom in dede the more godly you are, the more you ſhall offende. This therfore muſte be our cheife entente and purpoſe, ſo to do and order all thynges that they make to the edifyeng of our brethren. So ſhall it come to paſſe, that ſome tymes we ſhall ſee cauſe to vſe oure libertie, and ſome tymes not to vſe it. For when wordes are to be approued by deedes, the libertie that is preached muſt nedes be confirmed with examples. This dyd Peter and Barnabas with certeyne other Iewes very godly at Antioch. And therfore when they diſſembled the ſame agayne for feare of ſuch as came from Iames, Paul withſtode Peter openly and blamed hym vehemently. Gal. ij. This example ought to be well conſydered. For if Peter in this ſlypperye place tooke a fale, what is he that ought not herin to be carefull, & take good heede of the lyke daunger: They that came from Iames, were brethren: and therfore it ſemed that it was better for them not to touch any fleſhe for euer, then to giuegive them an occaſion to ſtumble, or to be offended, or at the leaſt made weake. Therfore Peter ſemeth not without good cauſe to diſſemble & hyde from them his libertie, for whoſe ſakes he diſſembled. But if you will hauehave reſpect vntounto them for whoſe ſakes Paul was zelous & carefull, you will then ſay yt Peter diſſembled without cauſe, and that he was worthely reprehended of Paul. For he had preached vntounto them that by Chriſt alone all men are iuſtifyed: and therfore the ceremonies of the Lawe were not neceſſarie. Which thynge he had confirmed before by his owne example, eatynge indifferently all maner of meates, and that both godly & profitablie. But when for feare of thoſe which came from Hieruſalem, he diſſembled agayne & cloked this libertie, he ſore offended the Gentyles, cauſynge them to doute of this doctryne, that by Chriſt only we be iuſtifyed and ſaued: of the Gentyles there were manye, but of thoſe that came from Hieruſalem, there were but fewe. Moreouer, the offence geuen to the Gentyles, was ſuch as myght hauehave cauſed them vtterly to fale away from Chriſte: whereas, yf the Iewes had ben offended, it myght peraduenture hauehave ben a cauſe only of ſome diſcorde, where by ſome emonge them might hauehave ben weakned, or elles through weaknes of conſcience might then have defiled them ſelues: but yet they ſhould not hauehave ben ſo cleane alienated from Chriſte, but that ſome of them might hauehave ben won̄e agayne to ſounde and perfecte faith, when Peter according to that his example which he had before geuen them, ſhould diligentlie and ſoberly hauehave declared vntounto them the cauſe of his libertie, as Paul afterwardes dyd. To conclude, ſeyng we ſhould continuallie preſſe forwarde towardes the perfection and fulnes of fayth, there ſhould more regard hauehave bene had of ye Gentyles, which were already come to a cleare knowledge of Chriſt, then of thoſe which as yet dyd ſticke to the ordinances & ceremonyes of the world: which alſo through longe cuſtome & obſeruation might hauehave bene the more confirmed in theyr errour. This dyd Paul cōſyder, when he wold not circumciſe Titus: And he reioyceth that he gaue no place to thoſe that contended for that matter, not for an houre. And this dyd he that the veritie of the Goſpell myght continue.
Furthermore, we muſt conſydre, whether they be true or falſe brethren, whiche goe about to diminiſhe & impaire the Chriſtian libertie: for we muſt hauehave onlye a regard to the true brethren. For albeit we ought at all tymes to hauehave ſuch a conſyderation of all men, yea euen of the profeſſed enemyes of the truthe, that we geue occaſion to none to ſpeake euill of our welldoynge, & for that cauſe alſo we muſt forgo and forſake euen much of our libertie: yet ought we this alway to do in ſuch ſorte that the truth of the Goſpell be not hyndred thereby. As for example: If a man would at this daye, for the obſtinate enemyes of the Goſpelles ſake (which do abhorre and blaſpheme all that cōmeth from vsus,he applieth this doctrine of offences by exā ple of outward thinges, to our time & ſtate of religion. ſeyng they abhorre & blaſpheme Chriſt hym ſelfe and his Goſpell) ſtyll diſſemble the libertie of outwarde thynges, whiche the falſe churchmen hauehave taken from the people of God by ſubtiltye and tyrannye: he in ſo doyng ſhould not only make them nothyng the better, but rather more confirme them in euill & greatly offende thoſe whiche hauehave receaued Chriſt, whiles he ſhoulde ſtill preache vntounto them the naked truth and vtterly voyde of examples.
For there is no ſmale numbre whiche will hardly be perſwaded, that all thynges are layed vppe for vsus in Chriſte alone, when there is ſo much attributed & ſo much credit geuen to mans inuentiōs. Out of dout there is great faulte cōmitted herin nowe a dayes, not onlye of the common people, but euen of the head & cheif ſtandard bearers of the Goſpell nowe revyuinge and ſpringinge vppe agayn. In dede I confeſſe yt what ſo euer hath ben ordeyned againſt the libertie of externall thynges,Emonges theſe are to be placed cappes, typpettes, copes, ſurpleſſes, cakebreade. as difference of perſons meates, dayes, places, & other like thinges innumerable, hath ben alltogether brought in by the rable of Antichriſt yet becauſe the comon people were perſuaded that all ſuche thinges were commaundementes of the Church, ruled and guyded by goddes ſpirite: therfore they receaued them generally as thynges procedinge from godes will and appoyntmente.Note here why and when we ought to vſe our libertie: that is, whē ye people lacking inſtructiō, eſteme thes ceremonies as thinges cōmaūded of God, or elles not. And for this cauſe we muſte euen in theſe oure dayes be circumſpect in vſynge the libertie purchaſed for vsus by Chriſt, and with Paul ſomtymes circumciſe Timothy: that is to ſay, for oure partes, vſe well ſome ceremonyes which other men abuſe: ſekyng (as it were) an occaſion by that meanes, to preache Chriſt ſyncerely and purely. Albeit thes inuentions of men can by no meanes be compared to circumciſion and ſuch like ordinances of God.
But what is the cōmon practiſe of men in thes matters: many there be, which fearinge the ſelaunder of the croſſe, & in vayn ſekinge to pleaſe bothe men and God, yea euen there, where the goſpel hath ben long preached, when nowe wordes and talke requyre examples of workes and deedes,the pretences of the faint and colde goſpellers. pretendyng other mens weaknes, wheras they are alltogeather clogged with theyr owne infirmitie: do not only continue ſtill ſlaues them ſelues to mens traditione: but alſo bryng other men in to the like ſlauery and bondage. Oh, ſay they, nothyng is to be attempted raſſhely: thes thynges hauehave continued many yeares: they can not be taken awaye ſodenly: We muſt hauehave a regard to the weake. If we ſhould goe haſtely & raſſhely to worke, we ſhould not plante the Goſpel but ouerthrowe it. But thes faynt harted Goſpellers I wolde hauehave to conſydre what this ſayenge meaneth: The kyngdome of God ſuffereth violence, and the violente take it by force. Math. xj. And moreouer that thes thinges are not raſſhelye or vnadviſedlye attempted, but when they be chaunged wher as Chriſt is not yet preached, and without fayth: but they are not ſo wher Chriſte is alreadye preached, and the nette of the Goſpell hath bene ſo longe caſte forthe, that it hathe in maner taken ſo much as in that countrey or place may be taken, and nowe nothinge remayneth, but to bryng credit to our wordes and to confyrme the ſame by examples of doynges. Surelye the caſe ſtandynge thus, ſuche workes alſo as men hauehave put their confydence in more then in Chriſte, muſt be forſaken, & men muſt conſydre that there can be no fellouſhipp betwene Chriſt and Antichriſt.
And it is a thynge abſurde and foliſh, to goe about to preſcribe a longe tyme for the receiuyng of the truth, becauſe falſhode and vntruthe hath by litle and litle crepte in, and growne of longe tyme. In dede ſo ſhoulde we hauehave no more holde of Chriſt then of Antichriſt. Dowtles, yf we receyue hym not as ſone as we know hym, we ſhal neuer enioye hym. Moſes, Samuel, Elias, Ezechias, Ioſias, dealt not in this ſorte,marke the daunger yf we receaue not Chriſt purely, for ſakinge all Antichriſtian ceremonies, ſo ſone as we know him but ſo ſone as they had reſtored the knowledge of the Lawe to the people, forthwith they abolyſhed all abhominations at once, and reſtored the Ceremonyes of God. Wherefore yt ys to no purpoſe, that they ſay which allwayes bragge that there are greater thynges to be vrged and called vppon, then the reformation of Ceremonyes: ſo becommynge patrones of Antichriſtes reliques and remnauntes. Ceremonies are the badges or teſtimonyes of religion,the ceremonies of our religiō are only baptiſme & ye ſupper: wherfor we ſhold make no delay in aboliſhyng of all other ceremonies of ātichriſt and therfore we begyn alſo our Religion with the Ceremonye of Baptiſme. And alſo if any man after he is excommunicated for his wickednes, be receaued agayn through hys repentance, he ys ſtraight reconciled to the Churche by the Sacrament of the lordes ſupper / wherfore they muſt nedes be very weake in the fayth of Chriſt, which prolong and differ the remouynge of Antichriſtes Ceremonyes: And dowtles it wilbe longe ere newnes of life appeare in thoſe men yf euer it appeare at all. In dede, we ſee at this day cold and ſlacke procedinges in Chriſtian profeſſion in thoſe places wher Antichriſtes Ceremonyes are borne with all,The cauſe why antichriſtes ceremonyes remayne vnreformed. and ſuffered to continue, and all thynges much more lyuely and effectuall where they be aboliſhed. For if they ſtay and remayne any tyme vnreformed, there can be no other cauſe therof but that eyther the worde of God is not thoroughly receaued or not eſtemed and regarded accordingly. For howe ſo euer thoſe that ſuppoſe them ſelues to be ſtronge in the fayth, will excuſe them ſelues that they vſe not thes thynges: where is yet, I praye you, their zeale for Chriſtes glorie, or theyr care for theyr brethrē: which as they yet ſtill vſe them ſo (no doubt) they do it of weaknes of faith. Vndowtedly as there is no agremente at all betwene Chriſt and Beliall, ſo ſyncere & vnfayned Chriſtians can by no meanes ſuffer them ſelues to be clogged with any whitt of Antichriſtes traſhe and trumpery yea and withall they will endeuour ſo to purge the Churche therof as the glorie of God may chefly be therby aduaunced. And further, they will hauehave ſuch regarde of the weaker ſorte that they will do nothyng vnaduyſedlye or oute of ſeaſon, but will teache ye weake with all gentlenes to waxe ſtronger in knowleadge, & labor with examples alſo to bringe them forwarde, not regardinge the blyndnes of a feawe who are to much addycted to Antichriſtes Ceremonyes, & perhappes no true nor faythfull brethren, whereby they myght in the meane tyme offende manye other weake ones, who continuallye thynke thus with them ſelues: If thes thynges were ſo euill as they are taken to be, they ſhold ſurelye be aboliſhed. And agayn, if the other were ſo good, all men, eſpecially ſuche as recken them ſelues Chriſtians, would in deede receiue and embrace them. Thes men ſurely, if they be electe, ſhall at the lengthe be confirmed, althoughe all ye world offend them, and no man edifye them: but in the meanetyme, woo be vntounto them by whom they are offended. Wherfore as ſone as true godlynes and the righte worſhipp of God hath ben preached and profeſſed of manye, Antichriſtes Ceremonyes and rites ought by and by to be abrogated, and the reformation herof may not be prolonged & delayed vntill godlynes be in all poyntes growne to perfection: for elles ſhoulde they neuer be aboliſhed.
Theſe are in dede ouer mylde and toetoe ſofte and ſobre Chriſtians, which can beare with all ſuche Antichriſtian traſſhe: lyke vntounto them who at Corinth knowyng that an Idol was nothynge, dyd eate thynges offered to Idoles, and boſted (as thes oure men do) in this wiſe: In outwarde matters we are free: what is that to me that an other vſeth thoſe thynges nowghtely? I wyll vſe them well. For as theſe men weakened the fayth of many both in that throughe theyr example they dyd the leſſe abhorre Idoles, & alſo in that for the moſte parte, they cōmunicated with them againſt theyr conſciences: ſo (no doubte) do thes our luke warme and mylke ſoppe Goſpellers nowe a dayes. They knowe right well that Antichriſtes Ceremonyes, that is to ſay, all ſuche as hauehave ben brought in without Godes worde, are not worth a ruſſhe. And becauſe they are outwarde thynges, wherin we hauehave fredome, they wil vſe them frelye, not conſyderinge that manye thynges are laufull which are not expedient, & that our libertie ought to be employed to the commoditie of other, whom they in the meane tyme offende and obſcure the glorie of Chriſte: for they confirme them in theyr errour, which as yet knowe not that theſe thynges are free and at libertie. As for the patrones therof, the profeſſed enemyes of Chriſte, they cauſe them to reioyce and ſett them a gogge. And finally they weakē the faith of the feble which had forſaken them and caſt them awaye. Thus do they forſoth prouyde goodlye for the weake ones, yea they ſerue rather theyr owne belies, ſekyng to gratifye ſuch as eyther are Chriſtes enemyes or elles backeſlyders.Marke what they be that cō tend for ſuperſtitious ceremonies For no man beſydes theſe will earneſtly contende for ſuperſtytious Ceremonyes. This is theyr modeſt bearyng and delayenge, wher with they are ſo farre from furtherynge of the Goſpell, that by litle and litle they do vtterly aboliſhe it. Surely we may thanke thes men,Marke the cauſe why the Goſpel goeth not foreward: God will hauehave no felowſhipp with Beliall. that at this daye all thynges are turned vpſyde downe in many places wher the Goſpell hath ben longe tyme preached: where as we hauehave neuer yet ſene the lyke come to paſſe, where, at the earneſte & ſyncere preachinge of Chriſte, Ceremonyes hauehave alſo ben reformed, accordinge to the rule of his word.
For as muche therfore as Chriſt ſo ſore deteſteth offences, and crieth woe vntounto the wordle becauſe of offences: woo vntounto the man by whom offence commeth: we muſte with all diligence, take heede both in theſe thynges and in all other, that we be offenſiue to no man, but eſpecially the litle ones: I meane not in age only, but in fayth and vnderſtandinge alſo. The perfecte knowledge of God and of Chriſt, is lyfe euerlaſtinge. What ſo euer therfore may eyther hynder or obſcure it by anye meanes, let it neither be ſpokē nor don̄e of vsus. But let vsus remoue all ſuche thynges to the vttermoſt of oure powers. And let vsus prouoke them both by exhortations and examples, that they expreſſe and declare thoſe thynges in theyr lyfe, geuinge no place herin either to theyr owne affections or other mens, ſeynge that it ys better to be drowned in the ſea then to geue offence.
Obiections and Anſweares concernynge apparell of Preſtes and Mynyſters.
¶ An obiection.
THIS apparell was vſed in Kynge Edwardes dayes of Godly men, as Crammer, Rydley, & ſuche like, therfor nowe Godly men ought not to refuſe yt: althoughe alſo the Papiſtes beyng vngodlye men euer abuſed yt.
¶ Anſweare.
¶ The manner of the faſte, which Iohns dyſcyples vſed being good, was not therfor alſo exacted of Chriſtes dyſcyples: but rather for that yt was an obſeruacion of manes deuyſe corruptly abuſed of the Phareſies, no more mete for the ſyncerytye of the Goſpel, thē old barrels for newe wyne, or newe clothe for an old garment, ſo nowe the fillinge and clowtinge vp of old Popiſhe apparell, with the newe purenes of the Goſpell, muſt yether cauſe corruptione to burſt and loſe bothe, or els make the rentinge of the newe from the old worſe.
¶ Obiection,
¶ Seing ſom men which be nowe Preachers, dyd in Kynge Edwardes dayes vſe this apparell with feruent zeale and good conſcience, the ſame nowe refuſynge yt ſeme not to be moued with zeale and conſcience, but of deſyre of novelties and ſingularitie.
¶ Anſweare.
¶ Paule did fearve God in feruent zeale & good and pure conſcience euen from his progenytors, yet comynge to more knowleadge, did fynde & confes thes thinges to be hurtfull and vyle, whiche he had eſteamed and vſed as profytable, and albeyt he had circumcyſed Tymothe, yet wold he not ſuffre Tytus to be cyrcumcyſed: ſo ſome ſuche as proceade in knowleadge and experyence dothe fynde this apparrell vyle and hurtfull, which befor they thowght profytable and not hurtfull. And albeit that charitie dyd moue them to beare with the weake, as it did Paul in circumcyſynge Tymothe, yet faythefullnes to keape the truthe of the Goſſpell, wher yt hathe bene longe preached, cawſythe thoſe ſame Preachers not to yealde or ſhrynke for anye force or portunytie, as Paul not circumcyſyng Tytus, not of ſyngularitie and deſyre of novelties, but of faythfullnes, zeale, and good conſcyence.
¶ Obiection.
¶ Becauſe all Byſhoppes in Ingland, and manye other good Preachers, which had once refuſed this apparell yet nowe by occaſione hauehave receauid yt agayne, and but fewe ther be that ſtill yet refuſe yt, therfor yt ſemeth more expedient, and les domage of offence and dyſagrement in the churche to bringe fewe in ſmale eſtymacion to a cō formytie with the Byſhopes, & theyr multitude muche eſtemed: thē eyther to reduce the Byſhoppes to other inferiors, or ſuffre inferiors to dyffre in thoſe thinges from them being Byſhoppes.
¶ Anſweare.
¶ When as Paul and Peter being at Antioche did bothe eate meate wyth the Gentylls, and at the comyng of certayne from Iames, Peter fearinge them of the cyrcumcyſion withdrewe & ſeperated hym ſealfe, ſo as other Iewes then with Barnabas weare browght in to that Ipocryſie & diſſymulation: then Paul openly withſtode Peter as worthie of reprofe by ſuche dealinge, compellinge the gentills to Iewiſhe obſervacions, and ſo not rightlye proceding to the truthe of the Goſpell. Therfor yf right procedinge to the truthe of the Goſpell, hauehave once made bothe theſe parties to agree, leauinge of Popyſhe apparrell, as Paul and Peter in leauinge of the Iewiſhe rites, and the feare and reſpecte of ſome perſonnes moue nowe the one partie, as Peter was moued to ſhrinke to reicted rytes agayne in ſuche a caſe: the moſt expedient waye to auoyde danger of offence and dyſagrement in the church, is withoute regard of perſonages, feare, or pleaſure of men, to keape and mayntayne the truthe of the Goſpell with ſynceritie, and lybertie vnſeparable from the ſame.
¶ Obiection.
¶ Chriſtyan obedyence requyreth obſeruacion of all thinges indifferent, commanded by auctoritye: apparell is indifferentt nowe in Ingland, cōmanded by auctoritie: therfor chriſtiane obedyence requyreth obſeruacion of yt.
Anſweare.
¶ Waſhinge of handes before meates amonge the Iewes, was a thinge as indifferent of yt felfe as this apparell, & not ſo moche abuſed of the Pharyſies as this of the papiſtes, and beynge commaunded and vrged by them that had auctoritie, Chriſt teachinge true Chriſtian obedience, defendith not the obſeruinge of it, and chargyth ſuche as do obſerue and vrge it, with breakinge of Godes cōmandementes for their owne traditions, ypocriſie, and blynd leadinge the blynd, and ſo concludeth as euydentlye maye appeare, that the obedience and auctoritie of Chriſtians conſyſteth nether in commandinge nor obſervinge, but rather rotyng vp all ſuch plants not planted by his heauenly father.
¶ Obiection.
¶ Yf the Prince maye therto be perſuaded all Byſhoppes ſeame that they wolde be glade to aboliſh thes garmentes of the popiſhe blaſſphemous and ydolatrous preſthodes, but yf the Prince will force all Myniſters to receaue and retayne them, or els putt them out of theyr lyvinges and myniſterie, then yt ſeameth better to keape lyvinges, libertie of ſyncere doctrine with this apparrell, then without yt to loſe lyvinge, keape ſylence and leaue the churche deſtytute of ſo manye good preachars, yea & ſo offend a godlye Prince, by whom God hathe gracyouſlie reſtored the prechars & preachinge of Chriſtes Goſpell.