Commentary on the Epistles and Revelation of John, Commentary 2 · Chapter 8
CHAP. VIII. Verſe 1. Now as touching things]
ANother caſe that they had propounded to him in their Letter, Chap. 7.1.
We know] So all pretend. Sed nummos habuerunt Athenienſes ad numerandum, & ſcientiam ad ſciendum.
That we all have knowledge] But that is not ſufficient, unleſſe we have love too. There be many things concur to the making up of a good work, a lawfull action.
Knowledge puffeth up] Swelling us above meaſure, unleſſe humility laid on as a weight, keep us down, and charity regulate our knowledge for the good of others. Knowledge without love is as rain in the middle region. But how fooliſh were they of whom …ustin maketh mention that neglected the means of knowledge, becauſe knowledge puffeth up, and ſo would be ignorant, that they might be humble, and want knowledge that they might want pride? This was to be like Democritus who pluckt out his eyes, to avoid the danger of uncleannes.
Verſe 2. If any man think] This one thing I know, that I know nothing, ſaid Socrates. Neither know I this yet, that I know nothing, ſaith another. Though I know my ſelf ignorant of many things (ſaith a third) Yet I dare boldly profeſſe with Origen, Ignorantiam meam non ignoro, I am not ignorant that I am ignorant. The greateſt part of our knowledge is but the leaſt part of our ignorance. And yet how apt are we to think we know all that's knowable: as in Alcibiades his Army all would be leaders, none learners. Epicurus ſaid, that he was the firſt man that ever diſcovered truth, and yet in many things he was more blinde then a Beetle. Aratus the Aſtrologer vaunted,Aug. de civ. Dei, l. 16. that he had counted the ſtars, and written of them all. Hoc ego primus vidi, ſaid Zabarell. And Laurentius Valla boaſted, that there was no. Logick worthy to be read but his, which therefore he called,Joh. Manl …ae. com. Logicans Laurentinam.
Verſe 3. But if any man love God] And his neighbour for Gods ſake; his friends in God, his foes for God.
The ſame is known of him] That is, Knows him ſavingly, Gal. 4 9. is taught of God, 1 Theſſ. 4 9. who only gives true wiſdom, Jam. 1.5.
Verſe 4. Is nothing in the world] A meer fiction it is, that the Idol repreſenteth, a brat of mans brain.
None other God but one] This the wiſer Heathen alſo acknowledged, and for oppoſing the multitude of gods Socrates ſuffered. Cicero in his books of the Nature of the gods, takes pains to ſhew the vanity of Heathen Deities. And after all wiſheth that he were as well able to finde out the true God, as to diſcover the falſe.
Verſe 5. That are called gods] Heſiod reckons up thirty thouſand of them that were in his time.foreign. What an army may we think there were of them in after-ages?
As there be gods many] The Serpents Grammar firſt taught, Deum pluralitèr declinare, Ye ſhall be as gods, Gen. 3. ſaith Damianus.
And Lords many] Demy-gods, Heroes whoſe images were worſhipped. Ninus was the firſt that made an Image for his Father Belus, and all that came to ſee it were pardoned for all their offences: whence in time that Image came to be worſhipped. But they did a very ill office that firſt brought in Images, ſaith Varro (as Calvin citeth his words) for they increaſed errour, and took away fear. And Plutarch ſaith, It is ſacriledge to worſhip by images.
Verſe 6. But to us there is but one God] Be the gods of the Heathen good-fellows (ſaith one) the true God is a jealous God, and will not ſhare his glory with another.
Of whom are all things, and we for him] So that God is the firſt cauſe, and the laſt end of all: which two are the properties of the chief good.
Verſe 7. Ʋnto this hour] Though they have been better taught and clearly convinced, yet they ſtifly retain, at leaſt ſome tincture of their old odde ſuperſtitious conceits.Me ex ca opinione, &c. De nat. deor l. 3. No mans ſpeech, whether he be learned or unlearned (ſaith Cicero) ſhall ever perſwade me from that opinion which I have taken up from mine anceſtours concerning the worſhip of the immortall gods.
Their conſcience being weak] That is, not rightly informed of the true nature of things indifferent.
Is defiled] By doing what they doubt of.
Verſe 8. But meat commendeth us not] This is another objection: Meat is indifferent. The Apoſtle anſwers,
Verſe 9. True, it is indifferent, ſo it prove not a ſtumbling block to the unreſolved. For in ſuch a caſe thou muſt ſuſpend thy liberty, and forbear to exerciſe it.
Verſe 10. Be emboldened] This is, Proficere in pejus, aedificare in gehennam, as Tertullian hath it. Wh…es men look upon party-coloured objects, they bring forth ſpotted fruits, as Labans ſheep did.
Verſe 11. Thy weak brother periſh] Revolt to Paganiſme, or at leaſt pollute his conſcience with mortall ſinne, which ſhall be ſet upon thy ſcore. And haſt thou not ſins enough of thine own to anſwer for?
Verſe 12.foreign. And wound their weak conſciences] Gr. Beat upon it to make it ſound heavily as a ſhaulm. Sin is as a ſtroke upon the heart, 2 Sam. 24.10.
Ye ſinne againſt Christ] Who holds himſelf highly concerned in the miſuſages of his ſervants. It is an idle miſpriſion, to ſever the ſenſe of an injury done to any of the members, from the head. Joah had ſlain Abner and Amaſa. David appropriates it: Thou knoweſt (ſaith he to Solomon) what Joab did to me. Tho arraignment of mean malefactours …uns in the ſtile of wrong to the Kings Crown and dignity. So here.
Verſe 13. While the world ſtandeth] We muſt ſtand unchangeably reſolved, neither to give offence careleſly, nor to take offence cauſleſly.