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 consideration : 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 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 commeth 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 , 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 temper thy tongue from 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 given 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 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 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 present 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 sacraments . 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 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 adherents , the end of whose commandement is to bynde mens consciences vnto the vse of ceremonies vppon paine of damnation . 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 offence 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 commaunders 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 command 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 discretion of everie private man , 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 with feare of damnation , but to traine all her subiects in due obedience , respecting this end , that according to the Apostles doctrine , all things may bee done comly 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 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 conscience ? 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 commaundement , 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 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 offended with our vsing of things indifferent . And thus much of them 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 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 christian 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 man 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 eies as light into an house by that window : for the eie vieweth the obiect , and sendes it by degrees into the heart ; the hart pondereth vpon the report , yeeldeth consent , and setteth the eie on worke to performe the harts desire . And hereof it commeth that 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 the vnsufferable , and yet vnavoidable curse of God , Gen. 3.6 . The sonnes of God that behelde the 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 circumstance . 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 . 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 commanded 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 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 men . 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 dimensions 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 , that 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 substance ; yet maist thou marre it in circumstance . Be it neuer so holy in the matter , yet maist thou so soile it in the maner of doing , that the lord may iustly aborre it , though he haue commanded thee to doe it , because it is not 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 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 condemne 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 from the neede that the parties had of him with whom hee conversed . The seconde hee drewe from the disposition 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 consciences with the abusing of their knowledge . From hence we learne , that such as make 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 themselues 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 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 considering 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 .