A Paraphrase on the New Testament, 1 Corinthians · Chapter 8
CHAP. VIII.
1. NOw as touching things offered unto idols, we know that we all have knowledge. Knowledge puſſeth up, but charity edifieth.
1. As to your Caſe about things offered to Idols, they that, to defend their licentious Practice herein, pretend to know more of their Liberty than we do, muſt underſtand, that we have Knowledge as well as they; and Knowledge without Charity is not an Excellency to be boaſted of; it doth but puff Men up with Pride and Self-conceitedneſs: but Charity is neceſſary to true Edification.
2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.
2. And this Conceitedneſs of their great Knowledge and Wiſdom, proveth that they know nothing at all as they ought. If they knew themſelves, or Man, they would know the weakneſs of Mans Underſtanding, and how little they know. If they knew God, or any of his Works, they would know their Incomprehenſibleneſs. Indeed though we know ſomewhat of God, and his Works, and Word, we have no adequate knowledge of any thing in the World; we know not the whole of any thing, but ſome part of it. And to be ignorant of our Ignorance, is a double Ignorance. It is this falſe Conceit, That Men know more than indeed they know, which is the grand Cauſe of all the pernicious Errours of the World; And confident Errour is far more dangerous and hurtful than meer Neſcience.
3. But if any man love God, the ſame is known of him.
3. But he that hath ſuch Knowledge as habituateth his Soul to the true Love of God and Holineſs, is one that God owneth and knoweth as his own, and attaineth the true End of Knowledge: For our Happineſs is better ſecured by Gods loving beneficent Knowledge of us, and all our Concerns, than by our own Wiſdom.
4. As concerning therfore the eating of thoſe things that are offered in ſacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.
4. And as to the Caſe of eating things offered to Idols, we know, as well as theſe Pretenders to great Wiſdom, that Idols are nothing but Fictions of deceived Men, and that there is no God but one.
5. For though there be that are called gods, whether in heaven or in earth (as there be gods many, and lords many) 6. But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jeſus Chriſt, by whom are all things, and we by him.
5, 6. For though the World hath feigned many Deities, Supreme and Subordinate ones, as Mediators; yet we know that there is but One God the Father, of whom all Creatures have all their Beings, and for and to whom we and all things are; and One Lord Jeſus Chriſt, by whom all things were at firſt created, and are ordered, and by whom we are redeemed, and who only is our Mediator with this One God.
(Note, That this Text, which the Arians greatly boaſt of, and miſtake, as if it expreſly confined the Deity to the Father, as diſtinct from Chriſt, is variouſly expounded againſt them by two ſorts of Expoſitors. I. The ordinary Expoſition is, 1. That though there be but One God the Father, the ſame God is alſo the Son. 2. But (more probably) that in Scripture God the Father (as Fundamentum Trinitatis, as the Schoolmen ſpeak) is oft put for the Deity, as ſuch, comprehending the Three Perſons. II. Theirs that hold three Natures in Chriſt, viz. 1. The Second Perſon in the Divine Nature▪ 2. Unitively producing the firſt of Creatures, a Superangelical Being, by whom he made all other Creatures, and who appeared to the Fathers of old. And, 3. The Humane Nature aſſumed into Perſonal Union by the Superangelical and Divine. Theſe ſay, that Chriſt is called [One Lord, by whom are all things] as in this firſt created Superangelical Nature, diſtinct from One God the Father, but not divided from him. But beſides Peter Sterry, and ſome ſuch of late, few have entertained this)
7. Howbeit there is not in every man that knowledge: for ſome with conſcience of the idol unto this hour, eat it as a thing offered unto an idol; and their conſcience being weak, is defiled.
7. But when every Man knoweth not this, that an Idol is nothing, but Cuſtom hath fixed in Men the conceit of many Subordinate Demi-gods, to whom they think they owe ſome Worſhip, ſome Novices and corrupted Profeſſors of Chriſtianity are not yet cured of theſe dangerous Opinions, and really intend ſome Honour to the Idol; and their Diſeaſed Souls will be more defiled, when they are herein encouraged by your Example, and ſee you do the ſame outward Act, though you do it not with the ſame Opinion and Intention.
(Note, Some Expoſitors rather think that this is the Senſe; [Some know not that an Idol is nothing, but think them real Demons that are worſhipped, and that eating things offered to them is real Worſhip; and are tempted to it by fear to ſave themſelves, and will be hardned and defiled by the encouragement of your Example.] But this ſeemeth not ſo agreeable to the Phraſe.)
8. But meat commendeth us not to God: for neither if we eat are we the better, neither if we eat not are we the worſe.
8. It is not the meer eating or not eating the Meat, that is any great matter, nor maketh one better and more acceptable to God, and another worſe.
9. But take heed leſt by any means-this liberty of yours become a ſtumbling-block to them that are weak.
9. But take heed, though the eating of that Meat as ſuch be lawful, leſt by outward Symbolizing with Idolaters you ſeem to worſhip the Idol, and ſo tempt others both to the mutual Errour and corporal Sin, (againſt Charity and Piety, viz. the Second Commandment:) For weak unſetled Perſons are too eaſily ſeduced.
10. For if any man ſee thee which haſt knowledge, ſit at meat in the idols temple, ſhall not the conſcience of him which is weak be emboldened to eat thoſe things which are offered to idols:
10. For though thou ſay, that thou doſt not offer it to an Idol, but eat it in that Temple, to avoid danger, as a common Meal; yet thy Action will perſuade the weak, that it is lawful, which ſo knowing a Man doth ſeem by his own Practice to approve.
11. And through thy knowledge ſhall the weak brother periſh, for whom Chriſt died?
11. And whereas Chriſt died, roſe, and revived, that he might be Lord of the Dead and Living, and hath a Right of Propriety unto all, having purchaſed for them a Conditional Gift of Salvation, thou wilt now rob Chriſt of his Right, and them of their Salvation, by the abuſe of thy pretended Knowledge.
12. But when ye ſin ſo againſt the brethren, and wound their weak conſcience, ye ſin againſt Chriſt.
12. Know therefore, that thus enſnaring the Conſciences of the weak by Temptation, is not only uncharitable wrong to them, but Sin and Injury againſt the very Blood and Right of Chriſt.
13. Wherefore if meat make my brother to offend, I will eat no fleſh while the world ſtandeth, leſt I make my brother to offend.
13. I conclude then, That I do not make ſo light of anothers Sin, nor ſet ſo light by the Soul of a weak Brother, or by the Blood and Right of Chriſt, as for Fleſh, or any unneceſſary thing, to abuſe my Liberty, when it will prove to them a dangerous Temptation to Sin. Though it be their culpable weakneſs that maketh them in ſuch danger, I will forbear Fleſh as long as I live, if that conduce to ſave them from Sin, (unleſs God lay on me a neceſſity to do otherwiſe, and leave it no longer to my liberty as indifferent.) To prefer my Liberty or Commodity in the uſe of things otherwiſe lawful, before the ſaving of the Soul, even of the Erroneous, from Sin, is to deſpiſe both Chriſt and Souls.
Note, O Then what have thoſe Papal Church-Tyrants to anſwer for, that by their numerous, vain, yea, noxious Canons, to ſhew their uſurped Dominion over Souls, will rather tempt Men, and excommunicate Chriſtians, and burn them, and keep the Chriſtian World in ſcandalous pernicious Strife, than they will give Men leave to deny Obedience to their Uſurpation in ſuch things? And how unlike Paul are they that ſay, They will not deny their own Liberty or Convenience in an unneceſſary Humour or Pleaſure, for any Man, whoſe Errour or Weakneſs is the cauſe of his Offence or Stumbling?
And many good Chriſtians miſtake this and ſuch Texts, thinking that by offending the weak is meant diſpleaſing them, and doing that which others take for Sin: When as by offending, is meant laying a Stumbling-block, or cauſeleſs occaſioning or tempting Men to Sin and Ruine.