Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	eat_v	idol_n	weak_a	1,436	5	9.6548	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79884	Of scandal together with a consideration of the nature of Christian liberty and things indifferent. Wherein these weighty questions are fully discussed: Whether things indifferent become necessary, when commanded by authority? Neg. Whether scandalous things, being enjoyned, may lawfully be done? Neg. Whether a restraint laid upon things indifferent, without a reasonable ground, be not an infringement of Christian liberty? Aff. Who is to be judge, whether there be a reasonable ground or no, in such cases? How far forth we are bound in conscience to obey humane laws.	Clark, Samuel, 1626-1701.; Alsop, Vincent, 1629 or 30-1703, attributed name.	1680 (1680)	Wing C4495; ESTC R231493	83,945	180

in their Idolatry v. 20 22. To eat them thus was to eat them under the very notion and formality of an Idol-sacrifice and so was a plain honouring of the Idol and might easily be interpreted an acknowledgment of their Deity and an approbation of that Idolatrous worship and service which was given them But then when they had done feasting in the Temple if any thing were left as there was a great deal sometimes they were wont to carry part of it home to their houses and make merry with it there as the Learned Scholiast upon Aristoph in Plutus tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that went from a sacrifice carried something of it to their friends according to a certain Law viz that Law mentioned by Petite in his Collection of Attick Laws That they that go home from a sacrifice should carry part of it to their friends Hence that of Theocritus in Bucolicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then after all this that which remained belonged to the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. Aristoph in Vesp There was a law that the Priests should have the Reliques of the sacrifice which Reliques as August in his Expos on Rom. 2. tells us were sometimes sold for them in the Market Now both these sorts viz. which either they were invited to at the Tables of their unbelieving neighbours or had bought in the Market for their own private use the Apostle allows them to eat of extra casum scandali because the earth is the Lords and the fulness thereof v. 26. i. e. their property could not be so altered by that offering but that still they remained the good creatures of God made for our use and which he has given us in Christ freely to enjoy and to eat them thus was not to eat them under any Religious notion or capacity but only as meat matter of food and the good creatures of God But in case any were offended therewith then they must forbear v. 28. and that for another reason though exprest in the same words The earth is the Lords c. i. e. There are other good creatures enow which may as well be had that we may make use of without such offence So that the Sum of the Apostles answer is A caution against two extremes as P. Martyr observes One of those who upon the account of their knowledge that an Idol was nothing chap. 8. v. 4. would eat of these Sacrifices even in the Idol's Temple The other of weak ones who for fear they should chance to eat of such meat would forbear all kind of flesh-meat and feed only upon herbs Rom. 14.2 The former he cautions against eating and would have them forbear the latter against forbearing and would have them eat And then hereupon he shuts up his discourse with two general Rules whereby all the actions of our lives must be regulated viz. The Rule of Piety and the Rule of Charity The Rule of Piety which is That we should aim at the glory of God in all v. 31. Whether therefore ye eat or drink or whatever you do do all to the glory of God And the Rule of Charity which is That we should have respect to the good of our brethren and of all in general in the Text Give none offence c. which he illustrates by his own example v. 33. Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved 'T is the Rule of Charity that I have made choice of for present Consideration Give none offence c. Which words divide themselves into a general caution and the universal extent thereof The Caution in the former words Give none offence viz. In the use of such indifferent things as he had been speaking of before q. d. Though it be not unlawful in it self to eat any kind of meat that offers it self to your use either at your neighbours table or in the shambles yet in case any take offence thereat then you must govern your selves accordingly and forbear it in that case The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye inoffensive or without offence The Ethiopick renders it Be ye exemplary far enough from the words though not so far from the sense for Tertull. defines Scandalum by Exemplum The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes originally from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies primarily and in general to beat and thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred to dash against Mat. 4.6 Lest at any time thou dash thy foot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against a stone to beat upon c. 7. v. 27. the winds beat upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that house To stumble which is when a man dashes or beats or hits his foot against any thing John 11.9 he stumbles not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rom. 9.32 33. and 't is ranked with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14.21 which shews that 't is translated from a literal and natural to a Metaphorical and Moral sense so the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any thing in the way against which a man may stumble and dash his foot rendred therefore a stumbling-block 1 Cor. 8.9 and Rom. 14.13 and barely stumbling Rom. 9.32 they stumbled against the stumbling-stone or stone of stumbling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and offence Rom. 14.20 It is evil for that man that eateth with offence And so the other Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred offence Also 2 Cor. 6.3 Give none offence And from hence immediately is derived the word of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is verbum ambiguum saith Erasm And indeed being absolutely consider'd it may seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equally to incline to an active and passive signification and to admit of the construction both of giving and taking offence It is used only in three places In one of them Beza understands it passively Phil. 1.10 without offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the day of the Lord Inoffenso cursu pergatis saith he i. e. walk so warily as not to stumble at any stumbling-stone you may meet with in your way i. e. not to be offended or take offence In another it is undoubtedly taken actively Acts 24.16 I exercise my self to have a conscience void of offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward God and toward men i. e. not to offend either in sight of God or men not to give offence to God or men not to do any thing for which my conscience may check me as an offender either against God or men or for which either God or men may call me to account as a transgressor Then for the Text the only place else where the word is used A lapide takes in both senses Tàm inoffensus quàm non offendens neither giving nor taking offence to or from others but the active sense seems to me the most natural and unconstrained and

others That people have been abundantly informed both by Word and Print of the lawful use of the Ceremonies and that therefore if now they are scandalized it 's their own fault and at their own peril But this covering is too narrow for them to wrap themselves in For 1 Suppose the worst that you can viz. That they are wilfully frowardly peevishly stubbornly ignorant and refuse instruction yet the scandal even of such is to be forborn as was shewed in the last particular But 2 We may very fairly and probably conjecture that their ignorance may not be affected though their scruple still remain For either it may arise as Cajetan and other Schoolmen in 22 ae q. 43. a. 7. observe from the power and prejudice of Custom either in Practice or Opinion which may cast such a mist before their eyes that they cannot discern the strength of the Reasons propounded or from the nature of the points controverted which may be too nice as is usual in these cases for ordinary capacities to comprehend and fathom the depth of whatsoever * It is not to be imagined but that they who have natural parts sufficient to conceive the mysteries of faith have natural parts sufficient to conceive the Doctrine of the lawfulness of Christian Liberty if they can understand the one they may understand the other if they understand neither they may be termed more rightly Infidels than weak in faith blind than dim-sighted Tombes of Scand p. 225. Mr. Tombes suggest to the contrary and therefore may be free from any considerable if not from all tincture of those odious aggravations he there loads them withal so that habendi sunt adhuc pr pusillis as Ames saith C. C. l. 5. c. 11. sect 15 they are still to be accounted in the number of weak ones and consequently such actions at which they are scandalized are to be forborn as Bannes determines Tunc quamvis sit illis reddita ratio tamen ab hujusmodi spiritualibus cessandum quia tunc non ex malitiâ sed ex ignorantia scandalizantur Tom. 3. m. 22. q. 43. art 8. Yea even those who are strong in Knowledge may yet be weak * Those who excel in light may be weak in grace and in hazard to be insnared Ruth of Scand p. 22. in Grace and have strong inclinations to a sinful compliance and indeed it is to be feared that many Ministers are more prevailed with by the Examples of others and the outward advantages that Conformity brings along with it than by the strength of the Reasons produced for it Hence Dr. Tailor's censure It is a mantle cast over pride and frowardness Tailor's Life of Christ part 3. disc 16. sect 10. Edit in 4to to think our selves able to teach others and yet pretend offence and scandal which seems to be levell'd against Non-conformists and such as scruple the lawfulness of their Diana and Dalila-rites and Ceremonies will prove but a brutum fulmen a meer Squib or Pot-gun and fall to the ground without doing any Execution because as the Learned Rutherford has well observed A stumbling-block may be laid before the inclination no less than before the blind mind Of Scand p. 20. 7. Scandal in the primary and most proper sense of the word cannot be given both ways both by doing and omitting I say given so as that a man should be culpable whether he acts or forbears Some seem to deny it absolutely that it is not casus dabilis that scandal should follow both upon doing and forbearing Talis perplexitas est absurdum quid saith Bannes Tom. 3. in 22. q. 43. a. 8. con 3. So Ames Nulla datur talis perplexitas ut necessarium sit pio homini sive hoc vel illud saciat sive non faciat scandalum alicui dare C. C. l. 5. c. 11. sect 18. On the contrary others suppose that the case may so fall out that a man may give Scandal both ways which they endeavour to prove both from Paul's circumcising Timothy in compliance with the Jews and not circumcising Titus in compliance with the Gentiles and also from the example of Peter and his Companions who were say they in danger of a double Scandal of the Jews by eating with the Gentiles and of the Gentiles by refusing to converse with them And in this case a man is bound say they to avoid the greatest Scandal Thus the Conformists generally and therefore when they are urged with the Scandal of the Ceremonies they reply That a greater Scandal is given by neglect of them viz. A scandal to the Magistrate and to the dutiful and obedient Sons of the Church See Dr. Jer. Taylor Life of Christ Part 3. disc 16. n. 11. Edit in 4to Thus far I think we may accommodate the business between them That there may some kind of scandal follow on both hands Conformists themselves cannot deny Scandal arising from Conformity and we must yield That persons many times pretend Scandal by Non-conformity but then we deny that these Scandals are of the same kind We deny that the same kind of Scandal follows on both hands both by doing and forbearing The Scandal arising from Conformity is drawing others into sin viz. to do that which they are not satisfied about the lawfulness of but do doubt that it is unlawful But the Scandal arising from Non-conformity is only either being displeased with those persons that will not comply with their judgements and do as they do or at most a censuring them to be contentious factious peevish refractory persons and therefore the scandal arising from Conformity is far greater and of a more heinous and malignant nature than that which arises from Non-conformity and consequently more carefully to be avoided But then I add further by way of Reply to the foregoing Cavil There are weightier and stronger reasons for Non-conformity than for Conformity for there is no reason for Conformity at least which they will stick to but Authority Now that is but argumentum inartificiale and barely of it self without a good foundation no reason at all It is but like a cifer without a figure Indeed where a figure goes before a cifer adds much to it but of it self it is nothing So where Reason goes before Authority strengthens the obligation and ties the knot hard but without Reason 't is but a cifer Reason edged with Authority and Authority back't with Reason do mutually strengthen each other but Authority alone signifies little But now there are many and weighty arguments for Non-conformity as may be seen fully in all their Writings which though we should grant to come short of that cogency and demonstrativeness which some urge yet certainly they carry such probability with them as far out-strips the best arguments for Conformity And therefore though they should not prove an absolute unlawfulness in the Ceremonies yet in this point of Scandal where reasons on both sides are to be weighed the scale against Conformity will be far the

such circumstantials with a bare word of his mouth and a peremptory sic volo sic jubeo if the meer injunction of a superior had made indifferent things to become necessary and so had been the way to have ended such controversies Where have any Governours now-a-days more power granted them in these spiritual affairs than he had Or why should they not enjoyn all persons to go after the same mode or wear the same apparel Nay they might with as much reason punish all that are not of the same stature or complexion or disposition with themselves since the forming of the judgement is no more in our own power than these things except there be reasons to sway it one way or other But suppose their commands should excuse some which I cannot grant in the least in the use of those Indifferencies whereat others are offended yet what plea can they have for themselves before God for the commanding such things What buckler will they find broad and strong enough to secure them from that Woe that Christ denounces against all those by whom offences come Luke 17.1 Be wise therefore O ye Kings and be instructed ye Rulers and Governours of the Earth and be tender of poor souls which are under your care and government 2 Let them Remove and Repeal such Laws as are already made the matter whereof is any scandalous Indifferency Let them not only not dig pits but cover such as are already digged Possibly such an inconvenient consequence might not be foreseen at the first enacting of the Law and so it might be made inoffensively then but when the mischief thereof appears it cannot lawfully be continued but must have a due and sufficient remedy immediately applied to it When Hezekiah found that the children of Israel burnt incense to the Brazen Serpent that Moses had made though made at first by God's own direction He brake it in pieces and called it Nehushtan 2 King 18.4 so should they as much as in them lies remove out of their Kingdom all things that offend to allude to those words of Christ Mat. 13.41 2 To Subjects not to suffer themselves to be over-ruled by the commands or threats of superiors to the practice of things scandalous and offensive Will the Law of man bear you out in a transgression of the Law of God Do you ever find that the Command of Authority did excuse any for doing that which otherwise ought not to have been done Think not therefore to say within your selves We have the Precepts of our Governours to shew for our warrant for this will not render thee inexcusable O man whosoever thou art that dost such things since the Law of God here in the Text is express and peremptory and universal to the contrary Especially Ministers whose whole employment is about and among Souls whose whole business is to promote the salvation of souls and all whose power is for the edification and building up of Souls not for the making of them stumble and fall and perish should have a very tender respect to the good of poor souls For them to do any thing whether upon their own heads or upon the command of others which may be a pullback to souls in the way to Heaven is worse than others Vbi sublimior praerogativa ibi major culpa saith Salvian They are lights set upon an hill their actions are more observed and their example more imitated than others Ignorant and loose persons are apt to draw large consequences and wide and wild conclusions from small premises in them So that if a Minister do but lawfully use his Christian Liberty the rude vulgar will thereby open to themselves a gap to all licentiousness If he be but innocently pleasant saith one think they we may be mad if he but sip we may carouse if he spend but some few hours in his honest and lawful recreations the common gamester presently concludes his mispence both of time and patrimony to be thence justifiable 3 To the strong Be you hence advised to shew your strength by stooping and condescending to the infirmities of the weak and complying with them therein even to the denying your selves and laying a restraint upon your selves as to those indifferences wherein you have a greater latitude than they This is that which the Apostle holds forth as the duty of such Rom. 15.1 We then that are strong ought to bear the infirmities of the weak and not to please our selves Though it may be pleasurable and delightful to the strong to make use of their liberty yet they must rather forbear pleasing themselves than thereby to prejudice their Brethren You should rather heal them and strengthen them than wound them and offend them Hujusmodi hominibus medicina debetur non offensio saith Pet. Martyr This was Paul's temper and resolution 1 Cor. 8.13 If meat make my Brother to offend I will eat no flesh while the world stands lest I make my Brother to offend We use to say That which is one mans meat is another mans poyson and De gustibus non est disputandum And indeed in all cases almost even of sensible things as objects of smelling hearing seeing c. as well as tasting there are such diversities of apprehensions that there 's no possibility of establishing any uniformity in them or laying down and prescribing any general Rule about them that all persons should either judge or practise alike as to these things so that the very nature of man seems to call for and require a latitude and liberty in them and therefore there must be a mutual forbearance of one another in all such cases and allowance of one anothers different sentiments without quarrelling and imposing yea and not so only but also a complying with each others humours and fancies Remember still that I am speaking of Compliance in Indifferencies and so to become All things to all men as Paul did Though thou thy self canst eat though perhaps not digest onions and garlick even of Egypt yet because there are many weak stomachs that cannot away with the rank smell and savour thereof and the use of these things renders thy breath stinking unto them therefore thou should'st forbear Though thou thy self could'st run along nimbly and securely in a rugged way without any danger of stumbling and falling yet it will be not so much civil as Christian kindness to stay and take others along with thee that have not that agility and ability thou hast Though thou canst sing a note above Ela thy self yet thou must so compose thy voice as may make the best harmony with those thou art joyn'd in consort withall and not strain it to the highest pitch thou canst God by Moses pronounced a curse against him that made the blind to wander out of the way Deut. 27.18 Though thou hast knowledge 1 Cor. 8.10 and seest thy way plain enough before thee yet if by thy example thou leadest him that wants knowledge in a way he is either

unacquainted with or unsatisfied in thou wilt but bring a curse upon thy self 4 To the weak Be you careful rightly to inform your selves concerning the nature of Indifferencies that you may not be scandalized thereby and so deprive the strong of their liberty therein Liberty is a sweet thing and the very notion of restraint is irksome and grating upon the fancy as appears in the case of that old man who having lived all his life long in one place and never stirred from it when he came to be confined to that place and so deprived of his liberty to go elsewhere the very conceit of it killed him This restraint of liberty is a Moral kind of Imprisonment and therefore the strong may sue you for false imprisonment Nay thereby you may expose your Ministers to that tyranny and severity which otherwise they might be free from and deprive them of that liberty which otherwise they might enjoy And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense also Be not apt to take offence You can never have any just or blameless cause of being offended or taking offence 22ae q. 43. a. 2. Non solum scandalizare sed scandalizari peccatum est quià infirmitatis est saith Maldon in Mat. 18.7 as Aquinas shews As 't is the duty of the strong not to give offence so of the weak not to take offence 'T is the Apostle's Rule Rom. 14.3 Let not him that eateth not judge him that eateth * Infirmorum est ignoraentium firmioribus jus libertatem suam relinquere edentem gnarum suae libertatis non condemnare Rivet in Syn. pur Theol. Disp 35. Sect. 36. Every one should be left to his own liberty in these things Why should you any more desire to have all others shrunk up or cut shorter to your size and proportion than they should desire such dwarfs as you are to be extended and stretcht out to their proportion That 's an excellent Rule of Dr. Sanderson with which I shall conclude The best and safest way for us in all indifferent things is to be indulgent to others but strict to our selves in allowing them their liberty with the most but taking our own liberty ever with the least Serm. on 1 Pet. 2.16 sect 34. FINIS Good Sir HAving this safe way of conveyance I return you the Manuscript you were pleas'd to communicate to me some time since I have deliberately read it over and with much satisfaction I do concur with you in your notions in all things material and I think the controversie is clearly stated so as might satisfie those that are impartial and them that are not nothing will satisfie but their own interest and their own humour but I have lookt upon the Question about Indifferent Things and their Imposition as managed by all Church-men to be but a pretence to puzzle the Conscience with niceties while they maintain'd and increased among us Popish and carnal Ceremonies to hinder profitable Preaching and the power of Godliness and now we have liv'd to see the Mask pull'd off when many of them are not ashamed to profess that they are more afraid of Presbyterians than Papists and that they had rather Papists should prevail than Presbyterians but the times are coming that will lay all men open the Lord make us faithful and prudent Hearty thanks for the use of your Book from Your assured Friend and Brother in the Lord AN EXERCITATION ON THAT Historical Relation Matth. 15 1-9 Mark 7 1-13 CONCERNING Eating with unwashen hands By way of APPENDIX or SUPPLEMENT To the Discourse concerning IN DIFFERENCIES AND More particularly to Argument or Reason the Fourth to prove That Indifferencies enjoyn'd by Authority do not thereby become necessary or That the Command of Authority does not render indifferent things necessary LONDON Printed for Benj. Alsop at the Angel over against the Stocks-Market 1680. Matth. XV. 1. THen came to Jesus Scribes and Pharises which were of Jerusalem saying 2. Why do thy Disciples transgress the tradition of the Elders for they wash not their hands when they eat bread 3. But he answered and said unto them Why do you also transgress the Commandment of God by your tradition 4. For God commanded saying Honour thy Father and thy Mother and he that curseth Father or Mother let him dye the death 5. But ye say Whosoever shall say to his Father or his Mother It is a gift by whatsoever thou mightest be profited by me 6. And honour not his father or his mother he shall be free Thus have ye made the Commandment of God of none effect by your tradition 7. Ye hypocrites well did Esaias prophesie of you saying 8. This people draws nigh unto me with their mouth and honours me with their lips but their heart is far from me 9. But in vain do they worship me teaching for doctrines the Commandments of men Mark VII 1. THen came together to him the Pharisees and certain of the Scribes which came from Jerusalem 2. And when they saw some of his disciples eat bread with defiled that is to say with unwashen hands they found fault 3. For the Pharisees and all the Jews except they wash their hands oft eat not holding the tradition of the Elders 4. And when they come from the market except they wash they eat not And many other things there be which they have received to hold as the washing of cups and pots brazen vessels and of tables 5. Then the Pharisees and Scribes asked him Why walk not thy Disciples according to the tradition of the Elders but eat bread with unwashen hands 6. He answered and said unto them Well has Esaias prophesied of you hypocrites as it is written This people honours me with their lips but their heart is far from me 7. Howbeit in vain do they worship me teaching for doctrins the cōmandments of men 8. For laying aside the Commandment of God ye hold the tradition of men as the washing of pots and cups and many other such like things ye do 9. And he said unto them Full well ye reject the Commandment of God that ye may keep your own tradition 10. For Moses said Honour thy Father and thy Mother c. AN EXERCITATION ON Mat. 15 1-9 Mark 7 1-13 Sect. 1. THE imposed use of Indifferencies has been like the Canaanites to the Israelites pricks in the eyes and thorns or goads in the sides of i. e. matter of much mischief and vexation to the Church of God almost in all ages Especially in the Jewish Church when it drew towards the dregs much of this sediment appeared How far the Papal Anti-Christian Church is over-run with this ill humour is notorious And it 's one great evil which our English Church now labours and groans under at this day 'T is this which has been the apple of contention and bone of division the stone of stumbling and rock of offence among us ever since the beginning of the Reformation in