Sermon Preached 3 August 1596, Sermon
A SERMON PREAched at Eggington, in the County of Darby concerning the right vſe of things indifferent, the 8. Day of Auguſt, 1596.
By SYMON PRESSE Miniſter there.
Feare God, honour the Kinge. 1. Peter. 2.17.
Printed at Oxford by Ioſeph Barnes, and are to bee ſolde in Paules Church-yard at the ſigne of the Bible. 1597.
TO HIS LOVING PARIſhioners Mr. F. COOKE, R. IOHNSON, W. WALTON, R. KNIGHT, I. GYLLYVER & R. SLYGH increaſe of true zeale & endles felicitie.
VVHen I vnderſtoode your attention in the heating of this ſermon, & diligēce in noting certaine principall points, & paines in conferring to give, penning, acquainting & ſending your collections vntounto many your worſhipfull friendes, & at the length vntounto the right honorable Sir Edmund Anderſon knight. Lord chiefe Iuſtice of the common Pleas, with intent (as I geſſe) to make my ſimple ſkill liked and allowed of them, I thought it my duty to accept your endevour very kindly, and to requite you with procuring the ſame ſermon to be imprinted, that all men might giuegive you deſerved commendations, and note your names amongſt the number of vigilant hearers to your immoratall praiſe. Thus, not doubting of your good acceptance of the ſame, I end. Eggington, the 28. of Ianuarie.
Yours, Symon Preſse.
For if any man ſee thee that haſt knowledge, &c.
1. Cor. 8.10.11.12.13.
THe occaſion of theſe woordes was this. Whē Paul as a father, had begotten the Corinthiās vntounto 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 vntounto 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 vntounto 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 the ſame without charitie. Secondly, he declareth that the meate ſacrificed vntounto 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.
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 hauehave bene ſacrificed vntounto Idols, and therby incourage them by eating to giuegive the ſame reverence to the Idole, which they did, before they were converted vntounto 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 vponupon 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 vponupon vsus, 1. God: 2. his creatures. God, in every action looketh vponupon 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 vsus 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 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 vsus, are either vnreſonable, or indued with reaſon. The vnreaſonable creaturs, that behold vsus, ought to affray vsus, leſt, as Balaams Aſſe had a mans voice givē him to reprooue the fooliſhnes of his maiſter: ſo theſe ſhould bee produced againſt vsus as witneſſes of our actions which wee hauehave 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 vsus 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 louelove 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 vsus. 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 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 hauehave 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 hauehave 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 hauehave Chriſt in what garment pleaſeth them, or they will hauehave 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 vntounto them, that the commaunders and vrgers of ceremonies are of two ſorts, and they hauehave 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 vntounto 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 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 vntounto vsus.
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 wt feare of dānatiō, 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 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, hauehave 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 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, hauehave 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 vntounto 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 vponupon 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 eies as light into an houſe by yt window: for the eie vieweth the obiect, and ſendes it by degrees into the heart; the hart pō dereth vponupon the report, yeeldeth conſent, and ſetteth the eie on worke to performe the harts deſire. And hereof it cōmeth yt 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 vponupon 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 vsus, rather then thus to offend by them, to plucke them out and caſt them from vsus, Math. 18.9. which courſe if our greate grandmother Hevah had taken, when ſhee looked vponupon the apple, ſhe had not ſo ſoone yeelded vntounto ſathan, neither intiſed her huſband to doe the like, nor inwrapped mankinde in ye 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 vponupon 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 hauehave 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 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 vntounto God, as our ſavior manifeſtly declareth, Mat. 6. from the 1. verſe vntounto 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 vntounto 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 vntounto 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 vntounto God and hurtfull vntounto mē. Yet for all that, knowledge muſt keepe her ſelfe within her bonds, ſhe muſt not puffe him vp that poſſeſſeth her, ſhe muſt hauehave charitie her companion and guide. And howſoever ſhe may ſhew her ſelfe in her dimēſions vntounto her acquaintance, yet vntounto 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 vntounto the lorde. For hauehave 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 vntounto faith, yt 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 ye maner of doing, yt the lord may iuſtly aborre it, though he hauehave cōmanded 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 hauehave 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 hauehave 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 vsus, 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 vntounto 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 yt 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 vntounto our ſelues, and with much profit vntounto 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 hauehave a ſpecial regard not to trouble ſuch cōſciē ces with the abuſing of their knowledge. Frō 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 thēſelues ſo humbly vntounto 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 vntounto 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 hauehave 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 vntounto 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 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 vponupon it. And if it be Peter that hath donne amiſſe, let Chriſt but lacke backe vponupon 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.
Thoſe things that are offered vntounto Idoles. Our Apoſtle in theſe wordes maketh it evident, that there is a 2. fold eating of that which is ſacrificed vntounto 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. VntoUnto him 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 vntounto 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 vntounto 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 vntounto God and approved of men. Rom. 14.17.18. For every creature 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 hauehave 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. 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 vntounto the perſecuting of Chriſt Ieſus for whatſoever is donne vntounto any one of his church, he taketh as donne vntounto 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 vsus pray &c.
End of the text · Symon Presse, Sermon Preached 3 August 1596 (1597)