THe occasion of these woordes was this. Whē Paul as a father, had begotten the Corinthiās vn­to Christ, by the preachinge of the gospel, vp­pon the suddē there crept in certain, who perverted the straite waie of the Lorde, seeking to draw disciples vnto thēselues, and prevailed so much, that they had wonne them to the bent of their bow: for some woulde follow this teacher, and some that, wherwith many godlye men amōg thē were sore grieved, & signified the sāe vnto the Apostle by their letters: And with al moved diuers doubts wher­of one was, concerning meats sacrificed to idoles, whervnto he answereth in this chapter, and in this order. First, hee re­proveth them, that vppon an overwee­ning conceit of their owne knowledge, v­sed [Page 4]the same without charitie. Second­ly, he declareth that the meate sacrificed vnto Idoles, was of the number of those thinges which are by nature meere in­different, and of themselues, do neither hinder nor further the salvation of him that vseth them. And thirdly, he repor­teth the rashnesse of them, that vse such things to the offence of others, as in this text at large is declared. The sume wherof is thus much, that wee ought so dis­creetely to behaue our selues in our chri­stian liberty, that wee doe not thereby offend our weake brother. The partes whereof are these.

1. The manner how, they vsed their liberty to the offence of others. verse. 10.

2. The Apostles reasons to disswade them from that practize. vers. 11.12.13. which reasons are threefold. The first is drawne from the hurt that is done to our brother ver. 11. The second from the personnes, against whome hee sinneth. vers. 12. And the third hee draweth from his owne resolution. 13.

[Page 5]Now to the first part.

1. The manner how they vsed their liberty to the offence of others.

For if any man see thee that hast knowledge. &c. vers. the 10. As if hee had saide thus in plaine termes. There are amongst you Corinthians, some, that so much presūe of their owne know­ledge that without regard of their weak brethren runne into the Idoles temples, and there eate the meates that haue bene sacrificed vnto Idols, and therby incou­rage them by eating to giue the same re­verence to the Idole, which they did, be­fore they were converted vnto Christ.

Out of these woordes, If any man see thee. Wee obserue first that a chri­stian ought to be well advised in the pra­ctize of things indifferent, who seeth him, least hee should offend his weake brother by the want of due cōsideration: the reason whereof is this, that if hee o­mitte this dutie, hee bringeth a curse vp­on himselfe which is to heavy for all the world to beare, as our saviour Christ forewarneth. It cannot bee avoided but [Page 6]that offences will come, but woe bee to him by whome they come. It were bet­ter for him that a greate milstone were hanged about his neck, and that he were cast into the sea, then that hee should of­fend one of these little ones. Luk. 17.1.2. Therefore it is very necessarie that wee should regarde them that looke vppon our actions. There are 2. sorts of loo­kers vpon vs, 1. God: 2. his creatures. God, in every action looketh vpon the in­tent of the heart, in whose sight nothing is good, except it bee doone in sinceritye and obedience to his will. Deut. 12.32. 1. Sam. 16.7. Proverb. 23.26. There­fore in regard of God, our actions are not well donne when they are well donne outwardly, but when the fountaine, I meane, the heart is pure and vncorrupt. For no streame is sweete, which cōmeth from a sower spring.

The second sorte of beholders are Gods creatures. And they are either ce­lestiall, or terrestriall. The celestiall are the angels, who beholde not onlye vs in earth, but also the face of God in heaven, [Page 7] Math. 18.10. And are ready to protect or to punish as execudors of his will. Psal. 34.7. & 103.20. Heb. 1.14. Which is manifested by Senacheribs host, & by the deliverance of Elisha besieged in Do­than 2. Reg. 19.35. & 6.17. There­fore as thou oughtest by reason of the an­gell to tēper thy tongue frō evill words, so oughtest thou to bee carefull of thy ac­tions in his sight Eccles. 5.5.

The terrestriall creatures that behold vs, are either vnresonable, or indued with reason. The vnreasonable creaturs, that behold vs, ought to affray vs, lest, as Balaams Asse had a mans voice givē him to reprooue the foolishnes of his maister: so these should bee produced against vs as witnesses of our actions which wee haue donne in their presence. For if it bee so that a man ought not to curse the king, no not in his thought, least the foules of the aire bewray him: how much more should wee bee affraide, to do any thing against the will of our God, in the sight of his creatures, whether sensles or sen­sible, Eccles. 10.20. The reasonable [Page 8]creatures that behold vs on this earth, are devided by S. Paul into 2. sortes. 1. Cor. 4.9. Wherof the former is cal­led the world. The latter men. By the worlde, hee vnderstandeth the wicked of the world: that as they liue in the world so they delight in and loue the same, ne­ther can like any thing that sutes not to their worldly affections. These men, though they can for their advantage, pretend much holinesse, yet they intend the overthrow of religion, with the prea­ching and practize therof. Now for them no man that hath God and a good consci­ence, to be witnesses of his well dooing, needs to care, but ought to go one, in the same whatsoever they say to the contra­rie as our saviour by his workes & words hath taugh vs. Math. 15.12.13.14. The men beholders, are either weake in the faith, or strong in the faith: the weake in the faith, are either such as are offended with the vsing of things in­different, or such as are offended with the refusing of the same. The former sort are such as bee perswaded, that the word [Page 9]of God and sacraments, are prophaned, where things of their owne nature indif­ferent, but heretofore abused in the time of Popery, are vsed. And these men had rather flie from the word, then bee pre­sēt to see such a ceremonie as the surples worne as by experience I knewe 600. men and women flie from a sermon, be­cause the surplesse was worne in the ser­mon time, such men are indeede weake, for they will either haue Christ naked or none of him at all, not considering, that the kingdome of God standeth not in any outward thing. Rom. 14.17, 18.

The weake of the other sorte are they who bee so addicted to the ceremonies, that either they will haue them vsed or els they will not heare the word, nor re­ceiue the sacramēts. Yea they are resol­ved, that the word and sacramentes are betiered by the ceremonies and made of lesse force without them. These men must haue Christ in what garment plea­seth them, or they will haue none of him at all. Now what must a minister do in this case, shall hee, hand ouer head vse [Page 10]or refuse the ceremonies? I trowe not. But must teach both these their weake­nesses, by declaring vnto them, that the commaunders and vrgers of ceremonies are of two sorts, and they haue either of them a severall end of their commaunde­ment. The one sorte of commaunders, and vrgers are the Pope & his adherēts, the end of whose commandement is to bynde mens consciēces vnto the vse of ce­remonies vppon paine of dānation. Yea they will not stick to pursue to death such as refuse any one of their ceremonies: & by this meanes many a poore wretch is driven, for feare of one wicked man, to vse such things against his owne consci­ence, and with the grievous offēce of the weake: both which are intollerable sins, against himselfe that doth the thing, a­gainst his weake brother that seeth the thing done, and against Christ the head of the mysticall body. Any one of which offences is sufficient to cause a good chri­stian to resolue with himselfe, never to vse the surplesse or any such ceremony in such a case. For, God forbid that such cō ­maunders [Page 11]and vrgers of ceremonies as are the popes friends, should draw a man into the danger of his owne soule, where­as wee are taught rather to obeye God then men, Acts. 5.29. and to go forward in our calling without feare what man can do vnto vs.

The other sorte of commaunders and vrgers are christian princes, and such as are substituted of them, who cōmand and vrge such things, because no church government can stand without some ce­remonies. And it is thought fit by them, that in one and the same region and regi­ment, one vniforme order should be vsed, which otherwise being left, to the dis­cretiō of everie private mā, there would be as great varietie and alteration in ce­remonies, as there is in apparell. To prevent which disorder, certain ceremo­nies are stil retained by the Queens most excellent maiestie (whome God longe preserue) not to binde mens consciences w ^t feare of dānatiō, but to traine all her subiects in due obedience, respecting this end, that according to the Apostles [Page 12]doctrine, all things may bee done com­ly and in order. For as disorder in the common wealth is dāgerous. So much more in the church of God: for thereby men are brought from superstition to no religion, a thing in these last dayes much to bee regarded. But some men will aske, what if the things commaun­ded by the prince, haue beene heretofore abused in the time of superstition, may we then vse them with a good cōscience? I aunswer yea, if the thing commaunded bee one of Gods creatures, when the su­perstition is removed and it restored to the original without offence to his con­science that vseth the same, the people beeing taught, the indifferencie of the thing, viz, that it is not forbidden in the worde, neither by expresse cōmaun­dement, nor by necessarie consequence then it may bee vsed, without grudge or scruple of conscience. As for example, the censors which the conspiratours a­gainst Moses and Aaron abused, were lawfully made a covering for the altar of the lorde Numb. 16. And also the bul­locke [Page 13]fedd. 7. yeares to bee sacrificed to Baall, was now sacrificed to the lorde with the woode of the grove, and by the lorde accepted. For the abuse was taken away, the thing was brought backe to his originall, and then vsed in the service of the lorde, and not by him reiected. So must wee deale in the practise of thinges indifferent to cut of occasion from them that seeke occasion, that God in al things may bee glorified, the prince obeyed, su­perstion banished, the people edified and the peace of the church preserved. Thus shall the weake of neither sorte, haue any iust cause to be offēded with our vsing of things indifferent. And thus much of thē that are weake in the faith.

The other sorte, namely the stronge in the faith, knowe the right vse of things indifferent, aswell as hee that v­seth them him selfe. For as they cannot bee greeved with the vse, so will they not be offended with the want of such things. But when they are practised these men remember the obedience due vnto prin­ces. And when not vsed they call to mind [Page 14]that the woorde of God is neither bette­red by them, nor made worse with the want of them. Where a man hath such to looke vpon him, he may without scruple of conscience vse the ceremonies, to shew his obedience to christiā princes. Wher­fore to conclude, let every man in the vse of things indifferent measure his ac­tions towards his weake brother by cha­ritie; let his charitie proceede of fayth, and his faith abhorre the Pope, & bring forth true obedience to his prince, not so much for feare of punishment, as for con­science sake. So shall hee neither of­fend his brother, his prince, nor his God. And then needeth hee not to care who seeth him, to practise things indif­ferent. And thus much of the first ob­servation.

If any man see thee. &c. In these words againe our Apostle covertlie giveth a ca­veat to every mā to take heed to his eies, lest by them hee bee unboldened to im­itate such thinges as are wrought in his sight. From whence wee learne, that sinne entereth into our souls by our [Page 15]eies as light into an house by y ^t window: for the eie vieweth the obiect, and sendes it by degrees into the heart; the hart pō ­dereth vpon the report, yeeldeth consent, and setteth the eie on worke to performe the harts desire. And hereof it cōmeth y ^t our saviour Christ sayth, a wicked eye mommeth out of the hart, and defileth the man. Mark. 7.22. Yea and proceedeth further, affirming that he who looketh v­pon a woman and lusteth after her, hath committed adulterie alreadie with her in his hearie. Math. 5.28. Herevppon David maketh this earnest praier, turne away mine eies, O lord, from regarding vanitie. Psal. 119.37. Wherefore it is good for vs, rather then thus to offend by them, to plucke them out and cast them from vs, Math. 18.9. which course if our greate grandmother Hevah had taken, when shee looked vpon the apple, she had not so soone yeelded vnto sathan, neither intised her husband to doe the like, nor inwrapped mankinde in y ^e vnsufferable, and yet vnavoidable curse of God, Gen. 3.6. The sonnes of God that behelde the [Page 16]bewty of the daughters of men and chose them wiues by sight, not by vertue were a great cause of the general deluge. Gen. 6.2. David had litle ioy a greate while of that sight of Bathsheba. His sweete meate had very sower sauce, 2. Sam. 11. & 12. per totum. Wherefore let everye man bee admonished with Iob to make a covenaunt with his eyes, not to looke vp­on any vnlawfull thing. And if hee can­not rule them, let him plucke them oute that they may not bee an impediment to his soule. And thus much of this se­conde observation.

That hast knowledge &c. The A­postle here noteth that men of knowledge may abuse the same to the hurt of others and so make that exellent quality hurtful to them selues, and to them with whom they converse. From whence this obser­vation naturally ariseth, that, that which is commanded in the substance, may be made sinne in the circūstance. For God will haue all our actions to bee suitable to his will, both in matter and forme, otherwise they are not good in his sight. [Page 17]For it is not enough to doe that which he commandeth except we doe it as he com­maundeth the same to bee done. Moses & Aaron are commended, not only for observing the commaundement, but also because that as the lord commāded Mo­ses & Aaron, even so did they, Exod. 7.6. Our saviour Christ (when hee had washed his disciples feete) biddeth them, not only to doe that which hee had doone, but also as hee had done, Iohn. 13.14.15. For as well the forme as the matter must concurr in everie action. Wherfore if you marke it, you shall perceiue that every thing hath his limitation. Out of which compasse vertue is turned into vice, as for example alms deeds, praier & fasting, are commaunded and commen­ded by Christ Iesus, yet may they bee wrought & not be acceptable vnto God, as our savior manifestly declareth, Mat. 6. from the 1. verse vnto the 18. for there we may see, that if he who giveth almes, cause a trumpet to be blown before him, or desire to bee seene of men, or to bee praised of them, hee is gone out of the [Page 18]compasse and hath lost his reward. Prai­er is commended likewise and the forme thereof set downe: but hee that praieth, must not run into the streetes and open places to bee viewed and praysed of men, neither may hee vse vaine repetitions, as the papists, nor much babling as the hea­then. Fasting also is a preparatiue vn­to many vertues, but yet a man may nei­ther looke sower, nor disfigure his face to bee seene of men, nor thinke to make God indebted vnto him for his fasting, as though hee had neede of it. Knowledge in like sorte is commanded in the scip­ture, and wee are commanded to cal af­ter knowledge, to cry for vnderstanding, to seeke for it as for silver, and to search for it as for treasures, Pro. 2.3.4. yea and to account our selues happye when wee finde it, for ignorance is very hate­full vnto God and hurtfull vnto mē. Yet for all that, knowledge must keepe her selfe within her bonds, she must not puffe him vp that possesseth her, she must haue charitie her companion and guide. And howsoever she may shew her selfe in her [Page 19]dimēsions vnto her acquaintance, yet vn­to strangers, that is, the ignorant, shee must make her selfe knowne by little and litle, as they are able to receiue her to their edification, and not to their destruc­tion. For she must bee to the ignorant as milke to babes. To the weake, as hearbes to sickly stomackes, and to the strong as stronge meate for men. And to evry one as they are able to abide her, that at the length, by her they may bee wonne vnto the lorde. For haue her they must in some measure, or els heaven will bee not habitation for them. For knowledge is the mother and daughter of faith. And is so associated vnto faith, y ^t none can be saved but such as beleeue and come to the knowledge of the truth. 1. Tim. 2.4.1. Pet. 1.9. And what should I say more, the case is clear. Whatsoever thou dost, be it neuer so good in substāce; yet maist thou marre it in circūstāce. Be it neuer so holy in the matter, yet maist thou so soile it in y ^e maner of doing, y ^t the lord may iustly aborre it, though he haue cōmanded thee to doe it, because it is not [Page 20]done as hee commandeth. And thus much of the third observation.

Sit at table in the Idols temple. Our Apostle woulde haue the Idolatrous place and persons auoided, as where and among whome no good can bee gotten to a mans selfe and much evill may bee sus­spected to come thereby. For often it commeth to passe, that with whom wee converse familiarly in worldely thinges, by him wee are drawne, either from our profession, or from the former zeale, wee were wont to haue there in, besides the corruption of our maners. Wherby we are taught this necessarie lesson, to be cu­rious of the place and company we keep, lest wee corrupt our fayth and defile our maners. For hee that toucheth pitch shal be defiled there with, which the lorde foresaw and therefore made this procla­mation by the prophet, departe, departe ye, goe out from thence, and touch noe vncleane thing, goe out of the midest of her, bee cleane yee that carrie the ves­sels of the lord, Isa. 52.11. And this cau­sed our Apostle to vrge a seperation be­tweene [Page 21]the godly and vngodly. 2. Cor. 6.14.15. Lot must packe out of Sodome Gen. 19.17. The congregation of the Lord must seperate themselues from the tents of Corah, Dathan and Abiron, Numb. 16.26. Iehoshaphat is won­dred at by the prophet, that he wil helpe the wicked and like their company that hate the lorde. 2. Paral. 19.2. what doth all this teach vs, but that wee ought to bee curious with whom wee keepe com­pany, lest thereby wee not only hurt our selues but offend the Lorde. But some men will say, doe yee absolutely condēne accompanying with the wicked? I aun­swer no. For as a Phisition may bee in the companye of the sicke, having this end to heale them, so may a good man bee in the assembly of the wicked, having this purpose to win them vnto the Lord. So Christ kept company with the publi­cans and sinners, not allowing of their life, but perswading them to amend­ment. And when hee was carped at by the malitious, hee defended his dooings by three arguments. The first drawne [Page 22]from the neede y ^t the parties had of him with whom hee conversed. The seconde hee drewe from the dispositiō of the lord, who is more delighted with mercy shew­ed in the conversion of a sinner then with all other sacrifices. And the third argu­ment hee draweth from the end of his of­fice, which was to call sinners to repen­tance. Math 9.12.13. Wherefore in such cases wee may lawfully keepe com­pany with sinners, without hurt vnto our selues, and with much profit vnto them. Otherwise wee ought to obserue the genērall doctrine to bee curious of the place and persons with whome wee keepe company, lest we hurt our selues and doo them no good. And thus much of the fourth observation.

Shall not the conscience of him that is weake bee boldened to eate, &c. Our Apostle foreseeing that small offences woulde grieue and perplex the weake, admonisheth the Corinthians to haue a special regard not to trouble such cōsciē ­ces with the abusing of their knowledge. Frō hence we learne, that such as make [Page 23]conscience of every thing which they do, must circumspectly bee dealt with, lest they bee led out of the way, or bee dri­ven to dispaire by a matter of it selfe of small importance. For there are some that yeeld thēselues so humbly vnto the word preached, that when any thing is denounced, their harte melteth & their flesh trembleth. And though it bee not applyed by the preacher, yet they apply it very strictly vnto them selues. And if any fault whereof they are guilty be am­plified, or a comfort not presently mini­stred, they are in the horrors of death, & brought almost into desperation. Now because these are the best people, and the nearest to the kingdome of God, Psal. 51.17. Isa. 66.2. Math. 11.28. We ought to bee most carefull of them, and to re­moue all stumbling blockes out of their way. As for example, if they haue a great zeale but not according to knowledg we must gently and charitably instruct them without wrangling disputations: As wee are taught, him that is weake in the fayth receiue vnto you: but not with con­troversies [Page 24]of disputations, Rom. 14.1. And if hee, (by the subtlety of Sathan) bee prevented with a fault (as who is free from falling) we must not aggravate or amplify the same, but follow that rule which the holy ghost teacheth. Brethren, if a man bee fallen by occasion into anye fault, yee which are spirituall, restore such a one by the spirit of meekenes cōsi­dering thy selfe, lest thou also be temp­ted. Beare yee one an others burthen & so fulfill the lawe of Christ, Gal. 6.1.2. Wee which are strong, ought to beare the infirmities of the weake, and not to please our selues, Rom. 15.1. For if it bee David that hath sinned, tell him but of it, and hee will confesse it, and be woe at the heart for it, thou needest not to dwell much vpon it. And if it be Pe­ter that hath donne amisse, let Christ but lacke backe vpon him, hee will goe out forthwith and weepe bitterly. There­fore such tender consciences, must choise­ly bee dealt withall, lest they be swallow­ed vp of over much sorrowe. And thus much of the fift observation.

[Page 25] Those things that are offered vnto Idoles. Our Apostle in these wordes maketh it evident, that there is a 2. fold eating of that which is sacrificed vnto I­dols. For one man hath knowledge, and thereby is instructed, that the meate which hee eateth hath beene sacrificed to Idoles, yet is neither bettered nor made worse thereby. An other man that wan­teth knowledge, maketh conscience of the meate and thinketh that it is much bettered by the sacrificing, and so his conscience being weake is defiled. Ther­fore the Apostle restraineth the former from vsing his liberty, vntill the latter be further instructed, in the right vse of such things. From whence we may draw this doctrine: that a man, who either hath or wanteth knowledge, may by the vndiscreete cariage of himselfe, in the vse of things indifferent, make that sinne, which God hath neither commanded nor forbidden in his worde. Hee that hath knowledge may sinne one way, that is, by vsing his liberty, to the offence of an other christian that is weake. Vnto him [Page 26]therefore, it must often be inculcated, destroy not the worke of God for meate-sake. All things indeede are pure, but it is evil for the man that eateth with of­fence. It is good neither to eate fleshe nor to drinke wine, nor any thing whereby thy brother stumbleth or is offended or made weake, Rom. 14.20.21. There­fore he offendeth God, that wittingly and willingly giveth offence vnto the weake, by the vsing of things indifferent. Now he that wanteth knowledge may offende in the vse of thinges indifferent three waies.

First, if he vse the same vnto an other end thē for which it was ordained of God. As if a man vse this meate & refuse that, vse this garment, and refuse that, thin­king therby to please God, he indeede sinneth against him. For hee must vn­derstand that the kingdom of God is not meate and drinke; but righteousnesse & peace, & ioy in the holy ghost. For who­soeuer in these things serveth Christ, is acceptable vnto God and approved of men. Rom. 14.17.18. For every crea­ture [Page 27]of God is good and none to be refu­sed, if it bee received with giuing of thankes. 1. Tim. 4.4. Wherefore he that inventeth an holyer vse of Gods crea­tures then that wherunto they were or­dained, doth as it were set God to schoole than which, what can be more malapart­ly done. Isa. 40.13.14. secondly they that want knowledge may offende in the vse of things indifferent thus: as if they haue a resolute opinion, that the vse of such things offendeth God, and yet will goe on in the practise thereof, against their owne conscience, they indeede, grevous­ly offend against God. For to him that iudgeth any thing to be vncleane, to him it is vncleane, Rom. 14.14. And if a mans owne conscience condemne him of disobedience, who can absolue him, 1. Io. 3.20. And thirdly hee that wan­teth knowledge, may offend his God thus, when hee proposeth a thing by himselfe to bee done, and doubteth whether hee shall doe well or ill in the doing of the same, yet for some outward respect hee puts the same thing in exe­cution. [Page 28]For hee that doubteth is condem­ned if hee eate, because hee eateth not of fayth. And whatsoever is not of faith is sinne. Rom. 14.23. Therefore in the name of Christ Iesus, let both strong and weake looke warely to their actions, that they offend neither God, their weake bretheren, nor their owne con­sciences. And thus much of the first parte.

The second part contayneth the rea­sons to mooue men to bee circumspect in the cariage of themselues in the matter of things indifferent. Where­of the first is this that hee that omit­teth this dutie shall cause him to pe­rish for whome Christ died, verse 11. the second extendeth it selfe vnto the perse­cuting of Christ Iesus for whatsoever is donne vnto any one of his church, he taketh as donne vnto himselfe, vers. 12. And last of all hee that omitteth this duty opposeth himselfe against Pauls re­solution who was guided by the spirit of God. And thus much at this time. Let vs pray &c.