Sermon Preached 3 August 1596

T He occasion of these words was this. Whē Paul as a father, had begotten the Corinthians unto Christ, by the preaching of the gospel, upon the suddē there crept in certain, who perverted the strait way of the Lord, seeking to draw disciples unto thenselves, and prevailed so much, that they had won them to the bent of their bow: for some would follow this teacher, and some that, wherewith many godly men among thē were sore grieved, & signified the same unto the Apostle by their letters: And with all moved diverse doubts whereof one was, concerning meats sacrificed to idols, whereunto he answereth in this chapter, and in this order. First, he reproveth them, that upon an overweening conceit of their own knowledge, used the same without charity. Secondly, he declareth that the meat sacrificed unto Idols, was of the number of those things which are by nature mere indifferent, and of themselves, do neither hinder nor further the salvation of him that useth them. And thirdly, he reporteth the rashness of them, that use such things to the offense of others, as in this text at large is declared. The sum whereof is thus much, that we ought so discreetely to behave our selves in our Christian liberty, that we do not thereby offend our weak brother. The partes whereof are these.

1. The manner how, they used their liberty to the offense of others. verse. 10.

2. The Apostles reasons to dissuade them from that practice. verse. 11.12.13. which reasons are threefold. The first is drawn from the hurt that is done to our brother ver. 11. The second from the persons, against whom he sinneth. verse. 12. And the third he draweth from his own resolution. 13.

Now to the first part.

1. The manner how they used their liberty to the offense of others.

For if any man see thee that hast knowledge. &c. verse. the 10. As if he had said thus in plain terms. There are amongst you Corinthians, some, that so much presūe of their own knowledge that without regard of their weak brethren run into the Idols temples, and there eat the meats that have been sacrificed unto Idols, and thereby encourage them by eating to give the same reverence to the Idole, which they did, before they were converted unto Christ.

Out of these words, If any man see thee. We observe first that a Christian ought to be well advised in the practice of things indifferent, who seeth him, least he should offend his weak brother by the want of due consideration: the reason whereof is this, that if he omit this duty, he bringeth a curse upon himself which is to heavy for all the world to bear, as our savior Christ forewarneth. It cannot be avoided but that offenses will come, but woe be to him by whom they come. It were better for him that a great millstone were hanged about his neck, and that he were cast into the sea, then that he should offend one of these little ones. Luk. 17.1.2. Therefore it is very necessary that we should regard them that look upon our actions. There are 2. sorts of lookers upon us, 1. God: 2. his creatures. God, in every action looketh upon the intent of the heart, in whose sight nothing is good, except it be done 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 fountain, I mean, the heart is pure and uncorrupt. For no stream is sweet, which cometh from a sower spring.

The second sort of beholders are God's creatures. And they are either celestial, or terrestrial. The celestial are the angels, who behold not only us in earth, but also the face of God in heaven, 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 Sennacherib's host, & by the deliverance of Elisha besieged in Dothan 2. Reg. 19.35. & 6.17. Therefore as thou oughtest by reason of the angel to tēper thy tongue frō evil words, so oughtest thou to be careful of thy actions in his sight Eccles. 5.5.

The terrestrial creatures that behold us, are either vnresonable, or endued with reason. The unreasonable creatures, that behold us, ought to affray us, lest, as Balaam's Ass had a man's voice givē him to reprove the foolishness of his master: so these should be produced against us as witnesses of our actions which we have donne in their presence. For if it be so that a man ought not to curse the king, no not in his thought, least the fowls of the air bewray him: how much more should we be afraid, to do anything against the will of our God, in the sight of his creatures, whether senseless or sensible, Eccles. 10.20. The reasonable creatures that behold us on this earth, are divided by S. Paul into 2. sortes. 1. Cor. 4.9. Wherof the former is called the world. The latter men. By the world, he understandeth the wicked of the world: that as they live in the world so they delight in and love the same, nether can like anything that suits not to their worldly affections. These men, though they can for their advantage, pretend much holiness, yet they intend the overthrow of religion, with the preaching and practice thereof. Now for them no man that hath God and a good conscience, to be witnesses of his well doing, needs to care, but ought to go one, in the same whatsoever they say to the contrary as our savior by his works & words hath taugh us. Math. 15.12.13.14. The men beholders, are either weak in the faith, or strong in the faith: the weak in the faith, are either such as are offended with the using of things indifferent, or such as are offended with the refusing of the same. The former sort are such as be persuaded, that the word of God and sacraments, are profaned, where things of their own nature indifferent, but heretofore abused in the time of Popery, are used. And these men had rather fly from the word, then be present to see such a ceremony as the surples worn as by experience I knew 600. men and women fly from a sermon, because the surplesse was worn in the sermon time, such men are indeed weak, for they will either have Christ naked or none of him at all, not considering, that the kingdom of God standeth not in any outward thing. Rom. 14.17, 18.

The weak of the other sort are they who be so addicted to the ceremonies, that either they will have them used or else they will not hear the word, nor receive the sacraments. Yea they are resolved, that the word and sacraments are betiered by the ceremonies and made of less force without them. These men must have Christ in what garment pleaseth them, or they will have none of him at all. Now what must a minister do in this case, shall he, hand over head use or refuse the ceremonies? I trow not. But must teach both these their weaknesses, by declaring unto them, that the commaunders and vrgers of ceremonies are of two sorts, and they have either of them a several end of their commandment. The one sort of commaunders, and vrgers are the Pope & his adherēts, the end of whose commandment is to bind men's consciences unto the use of ceremonies upon pain of damnation. Yea they will not stick to pursue to death such as refuse any one of their ceremonies: & by this means many a poor wretch is driven, for fear of one wicked man, to use such things against his own conscience, and with the grievous offense of the weak: both which are intolerable sins, against himself that doth the thing, against his weak brother that seeth the thing done, and against Christ the head of the mystical body. Any one of which offenses is sufficient to cause a good Christian to resolve with himself, never to use the surplesse or any such ceremony in such a case. For, God forbid that such cōmaunders and vrgers of ceremonies as are the popes friends, should draw a man into the danger of his own soul, whereas we are taught rather to obey God then men, Acts. 5.29. and to go forward in our calling without fear what man can do unto us.

The other sort of commaunders and vrgers are Christian princes, and such as are substituted of them, who command and urge 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 uniform order should be used, which otherwise being left, to the discretiō of every private mā, there would be as great variety and alteration in ceremonies, as there is in apparel. To prevent which disorder, certain ceremonies are still retained by the Queens most excellent majesty (whom God longe preserve) not to bind men's consciences w ^t fear of dānatiō, but to train all her subjects in due obedience, respecting this end, that according to the Apostles doctrine, all things may be done comely and in order. For as disorder in the common wealth is dangerous. So much more in the church of God: for thereby men are brought from superstition to no religion, a thing in these last days much to be regarded. But some men will ask, what if the things commanded by the prince, have been heretofore abused in the time of superstition, may we then use them with a good conscience? I answer yea, if the thing commanded be one of God's creatures, when the superstition is removed and it restored to the original without offense to his conscience that useth the same, the people being taught, the indifferency of the thing, viz, that it is not forbidden in the word, neither by express commandment, nor by necessary consequence then it may be used, without grudge or scruple of conscience. As for example, the censors which the conspirators against Moses and Aaron abused, were lawfully made a covering for the altar of the lord Numb. 16. And also the bullock fedd. 7. years to be sacrificed to Baal, was now sacrificed to the lord with the wood of the grove, and by the lord accepted. For the abuse was taken away, the thing was brought back to his original, and then used in the service of the lord, and not by him rejected. So must we deal in the practice of things indifferent to cut of occasion from them that seek occasion, that God in all things may be glorified, the prince obeyed, superstion banished, the people edified and the peace of the church preserved. Thus shall the weak of neither sort, have any just cause to be offended with our using of things indifferent. And thus much of thē that are weak in the faith.

The other sort, namely the strong in the faith, know the right use of things indifferent, as well as he that useth them him self. For as they cannot be grieved with the use, so will they not be offended with the want of such things. But when they are practiced these men remember the obedience due unto princes. And when not used they call to mind that the word of God is neither bettered by them, nor made worse with the want of them. Where a man hath such to look upon him, he may without scruple of conscience use the ceremonies, to show his obedience to christiā princes. Wherefore to conclude, let every man in the use of things indifferent measure his actions towards his weak brother by charity; let his charity proceed of faith, and his faith abhor the Pope, & bring forth true obedience to his prince, not so much for fear of punishment, as for conscience sake. So shall he neither offend his brother, his prince, nor his God. And then needeth he not to care who seeth him, to practice things indifferent. And thus much of the first observation.

If any man see thee. &c. In these words again our Apostle covertlie giveth a caveat to every mā to take heed to his eyes, lest by them he be unboldened to imitate such things as are wrought in his sight. From whence we learn, that sin entereth into our souls by our eyes as light into an house by y ^t window: for the eye vieweth the object, and sends it by degrees into the heart; the heart pōdereth upon the report, yieldeth consent, and setteth the eye on work to perform the harts desire. And hereof it cometh y ^t our savior Christ saith, a wicked eye mommeth out of the heart, and defileth the man. Mark. 7.22. Yea and proceedeth further, affirming that he who looketh upon a woman and lusteth after her, hath committed adultery already with her in his hearie. Math. 5.28. Herevppon David maketh this earnest prayer, turn away mine eyes, O lord, from regarding vanity. Psal. 119.37. Wherefore it is good for us, rather then thus to offend by them, to pluck them out and cast them from us, Math. 18.9. which course if our great grandmother Hevah had taken, when she looked upon the apple, she had not so soon yielded unto Satan, neither enticed her husband to do the like, nor inwrapped mankind in y ^e unsufferable, and yet vnavoidable curse of God, Gen. 3.6. The sons of God that beheld the beauty of the daughters of men and chose them wives by sight, not by virtue were a great cause of the general deluge. Gen. 6.2. David had little joy a great while of that sight of Bathsheba. His sweet meat had very sower sauce, 2. Sam. 11. & 12. per totum. Wherefore let everye man be admonished with Job to make a covenant with his eyes, not to look upon any unlawful thing. And if he cannot rule them, let him pluck them out that they may not be an impediment to his soul. 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 excellent quality hurtful to them selves, and to them with whom they converse. From whence this observation naturally ariseth, that, that which is commanded in the substance, may be made sin in the circumstance. For God will have all our actions to be suitable to his will, both in matter and form, otherwise they are not good in his sight. For it is not enough to do that which he commandeth except we do it as he commandeth the same to be done. Moses & Aaron are commended, not only for observing the commandment, but also because that as the lord commanded Moses & Aaron, even so did they, Exod. 7.6. Our savior Christ (when he had washed his disciples feet) biddeth them, not only to do that which he had done, but also as he had done, John. 13.14.15. For as well the form as the matter must concur in every action. Wherefore if you mark it, you shall perceive that everything hath his limitation. Out of which compass virtue is turned into vice, as for example alms deeds, prayer & fasting, are commanded and commended by Christ Jesus, yet may they be wrought & not be acceptable unto God, as our savior manifestly declareth, Mat. 6. from the 1. verse unto the 18. for there we may see, that if he who giveth alms, cause a trumpet to be blown before him, or desire to be seen of men, or to be praised of them, he is gone out of the compass and hath lost his reward. Prayer is commended likewise and the form thereof set down: but he that prayeth, must not run into the streets and open places to be viewed and praised of men, neither may he use vain repetitions, as the papists, nor much babbling as the heathen. Fasting also is a preparative unto many virtues, but yet a man may neither look sower, nor disfigure his face to be seen of men, nor think to make God indebted unto him for his fasting, as though he had need of it. Knowledge in like sort is commanded in the scipture, and we are commanded to cal after knowledge, to cry for understanding, to seek for it as for silver, and to search for it as for treasures, Pro. 2.3.4. yea and to account our selves happy when we find it, for ignorance is very hateful unto God and hurtful unto mē. Yet for all that, knowledge must keep her self within her bonds, she must not puff him up that possesseth her, she must have charity her companion and guide. And howsoever she may show her self in her dimēsions unto her acquaintance, yet unto strangers, that is, the ignorant, she must make her self known by little and little, as they are able to receive her to their edification, and not to their destruction. For she must be to the ignorant as milk to babes. To the weak, as herbs to sickly stomachs, and to the strong as strong meat for men. And to evry one as they are able to abide her, that at the length, by her they may be won unto the lord. For have her they must in some measure, or else heaven will be not habitation for them. For knowledge is the mother and daughter of faith. And is so associated unto faith, y ^t none can be saved but such as believe 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 never so good in substance; yet mayest thou mar it in circūstāce. Be it never so holy in the matter, yet mayest thou so soil it in y ^e manner of doing, y ^t the lord may justly aborre it, though he have commanded thee to do it, because it is not done as he commandeth. And thus much of the third observation.

Sit at table in the Idols temple. Our Apostle would have the Idolatrous place and persons avoided, as where and among whom no good can be gotten to a man's self and much evil may be susspected to come thereby. For often it cometh to pass, that with whom we converse familiarly in wordly things, by him we are drawn, either from our profession, or from the former zeal, we were wont to have there in, besides the corruption of our manners. Whereby we are taught this necessary lesson, to be curious of the place and company we keep, lest we corrupt our faith and defile our manners. For he that toucheth pitch shall be defiled there with, which the lord foresaw and therefore made this proclamation by the prophet, depart, depart ye, go out from thence, and touch no unclean thing, go out of the midst of her, be clean ye that carry the vessels of the lord, Isa. 52.11. And this caused our Apostle to urge a separation between the godly and ungodly. 2. Cor. 6.14.15. Lot must pack out of Sodom Gen. 19.17. The congregation of the Lord must separate themselves from the tents of Corah, Dathan and Abiron, Numb. 16.26. Jehoshaphat is wondered at by the prophet, that he will help the wicked and like their company that hate the lord. 2. Paral. 19.2. what doth all this teach us, but that we ought to be curious with whom we keep company, lest thereby we not only hurt our selves but offend the Lord. But some men will say, do ye absolutely condemn accompanying with the wicked? I answer no. For as a Physician may be in the company of the sick, having this end to heal them, so may a good man be in the assembly of the wicked, having this purpose to win them unto the Lord. So Christ kept company with the publicans and sinners, not allowing of their life, but persuading them to amendment. And when he was carped at by the malicious, he defended his doings by three arguments. The first drawn from the need y ^t the parties had of him with whom he conversed. The seconde he drew from the dispositiō of the lord, who is more delighted with mercy shown in the conversion of a sinner then with all other sacrifices. And the third argument he draweth from the end of his office, which was to call sinners to repentance. Math 9.12.13. Wherefore in such cases we may lawfully keep company with sinners, without hurt unto our selves, and with much profit unto them. Otherwise we ought to observe the genērall doctrine to be curious of the place and persons with whom we keep company, lest we hurt our selves and do them no good. And thus much of the fourth observation.

Shall not the conscience of him that is weak be boldened to eat, &c. Our Apostle foreseeing that small offenses would grieve and perplex the weak, admonisheth the Corinthians to have a special regard not to trouble such consciences with the abusing of their knowledge. Frō hence we learn, that such as make conscience of everything which they do, must circumspectly be dealt with, lest they be led out of the way, or be driven to despair by a matter of it self of small importance. For there are some that yield thenselves so humbly unto the word preached, that when anything is denounced, their heart melteth & their flesh trembleth. And though it be not applied by the preacher, yet they apply it very strictly unto them selves. And if any fault whereof they are guilty be amplified, or a comfort not presently ministered, they are in the horrors of death, & brought almost into desperation. Now because these are the best people, and the nearest to the kingdom of God, Psal. 51.17. Isa. 66.2. Math. 11.28. We ought to be most careful of them, and to remove all stumbling blocks out of their way. As for example, if they have a great zeal but not according to knowledge we must gently and charitably instruct them without wrangling disputations: As we are taught, him that is weak in the faith receive unto you: but not with controversies of disputations, Rom. 14.1. And if he, (by the subtlety of Satan) be 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 be fallen by occasion into any fault, ye which are spiritual, restore such a one by the spirit of meekness considering thyself, lest thou also be tempted. Bear ye one an others burden & so fulfill the law of Christ, Gal. 6.1.2. We which are strong, ought to bear the infirmities of the weak, and not to please our selves, Rom. 15.1. For if it be David that hath sinned, tell him but of it, and he will confess it, and be woe at the heart for it, thou needest not to dwell much upon it. And if it be Peter that hath donne amiss, let Christ but lack back upon him, he will go out forthwith and weep bitterly. Therefore such tender consciences, must choisely be dealt withal, lest they be swallowed up of over much sorrow. And thus much of the fifth observation.

Those things that are offered unto Idols. Our Apostle in these words maketh it evident, that there is a 2. fold eating of that which is sacrificed unto Idols. For one man hath knowledge, and thereby is instructed, that the meat which he eateth hath been sacrificed to Idols, yet is neither bettered nor made worse thereby. An other man that wanteth knowledge, maketh conscience of the meat and thinketh that it is much bettered by the sacrificing, and so his conscience being weak is defiled. Therefore the Apostle restraineth the former from using his liberty, until the latter be further instructed, in the right use of such things. From whence we may draw this doctrine: that a man, who either hath or wanteth knowledge, may by the indiscreet carriage of himself, in the use of things indifferent, make that sin, which God hath neither commanded nor forbidden in his word. He that hath knowledge may sin one way, that is, by using his liberty, to the offense of another Christian that is weak. Unto him therefore, it must often be inculcated, destroy not the work of God for meat-sake. All things indeed are pure, but it is evil for the man that eateth with offense. It is good neither to eat flesh nor to drink wine, nor anything whereby thy brother stumbleth or is offended or made weak, Rom. 14.20.21. Therefore he offendeth God, that wittingly and willingly giveth offense unto the weak, by the using of things indifferent. Now he that wanteth knowledge may offend in the use of things indifferent three ways.

First, if he use the same unto another end thē for which it was ordained of God. As if a man use this meat & refuse that, use this garment, and refuse that, thinking thereby to please God, he indeed sinneth against him. For he must understand that the kingdom of God is not meat and drink; but righteousness & peace, & joy in the holy ghost. For whosoever in these things serveth Christ, is acceptable unto God and approved of men. Rom. 14.17.18. For every creature of God is good and none to be refused, if it be received with giving of thanks. 1. Tim. 4.4. Wherefore he that inventeth an holier use of God's creatures then that whereunto they were ordained, doth as it were set God to school than which, what can be more malapartly done. Isa. 40.13.14. secondly they that want knowledge may offend in the use of things indifferent thus: as if they have a resolute opinion, that the use of such things offendeth God, and yet will go on in the practice thereof, against their own conscience, they indeed, grevously offend against God. For to him that judgeth anything to be unclean, to him it is unclean, Rom. 14.14. And if a man's own conscience condemn him of disobedience, who can absolve him, 1. Io. 3.20. And thirdly he that wanteth knowledge, may offend his God thus, when he proposeth a thing by himself to be done, and doubteth whether he shall do well or ill in the doing of the same, yet for some outward respect he puts the same thing in execution. For he that doubteth is condemned if he eat, because he eateth not of faith. And whatsoever is not of faith is sin. Rom. 14.23. Therefore in the name of Christ Jesus, let both strong and weak look warely to their actions, that they offend neither God, their weak brethren, nor their own consciences. And thus much of the first parte.

The second part containeth the reasons to move men to be circumspect in the carriage of themselves in the matter of things indifferent. Whereof the first is this that he that omitteth this duty shall cause him to perish for whom Christ died, verse 11. the second extendeth it self unto the persecuting of Christ Jesus for whatsoever is donne unto any one of his church, he taketh as donne unto himself, verse. 12. And last of all he that omitteth this duty opposeth himself against Paul's resolution who was guided by the spirit of God. And thus much at this time. Let us pray &c.