Christs commination against scandalizers, or, A treatise wherein the necessitie, nature, sorts, and evils of scandalizing are clearly and fully handled with resolution of many questions, especially touching the abuse of Christian liberty, shewing that vengeance is awarded against such as use it to the grievance of their weake brethren / by Iohn Tombes ...
         Tombes, John, 1603?-1676.
      
       
         
           1641
        
      
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             Christs commination against scandalizers, or, A treatise wherein the necessitie, nature, sorts, and evils of scandalizing are clearly and fully handled with resolution of many questions, especially touching the abuse of Christian liberty, shewing that vengeance is awarded against such as use it to the grievance of their weake brethren / by Iohn Tombes ...
             Tombes, John, 1603?-1676.
          
           [24], 438 p.
           
             Printed for E. Forrest, and are to be sold by Richard Royston ...,
             London :
             1641.
          
           
             Errata: prelim. p. [12].
             Reproduction of original in Thomason Collection, British Library.
          
        
      
    
     
       
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           CHRISTS
           Commination
           against
           SCANDALIZERS
           :
           OR
           ,
           A
           Treatise
           wherein
           the
           
             Necessitie
             ,
             Nature
             ,
             Sorts
          
           ,
           and
           Evils
           of
           Scandalizing
           are
           clearly
           and
           fully
           handled
           .
           With
           resolution
           of
           many
           questions
           ,
           especially
           touching
           the
           abuse
           of
           
             Christian
             liberty
          
           :
           Shewing
           that
           vengeance
           is
           awarded
           against
           such
           as
           use
           it
           to
           the
           grievance
           of
           their
           weake
           Brethren
           .
           By
           
             Iohn
             Tombes
          
           .
           Minister
           of
           Gods
           Word
           .
        
         
           1
           Cor.
           8.
           12.
           
        
         
           VVhen
           ye
           sinne
           so
           against
           the
           brethren
           ,
           and
           wound
           their
           weake
           conscience
           ,
           ye
           sinne
           against
           Christ.
           
        
         
           Printed
           at
           London
           for
           
             E.
             Forrest
          
           ,
           and
           are
           to
           be
           sold
           by
           
             Richard
             Royston
          
           at
           the
           signe
           of
           the
           Angell
           in
           Ivy-lane
           .
           1641.
           
        
      
       
         
         
         
           To
           the
           RIGHT
           HONOURABLE
           IOHN
           LORD
           VISCOVNT
           SCUDAMORE
           .
        
         
           
             Right
             Honourable
             ,
          
        
         
           IT
           is
           necessary
           that
           Christians
           should
           bee
           warned
           of
           sin
           against
           God
           ,
           lest
           they
           incurre
           his
           wrath
           .
           And
           withall
           it
           is
           as
           necessary
           that
           the
           sins
           of
           which
           men
           are
           warned
           should
           be
           
           plainely
           ,
           and
           distinctly
           declared
           .
           Without
           the
           one
           mens
           consciences
           will
           sinne
           without
           feare
           :
           without
           the
           other
           they
           will
           feare
           where
           no
           feare
           is
           :
           the
           defect
           of
           the
           former
           will
           make
           conscien●es
           secure
           :
           the
           want
           of
           the
           la●ter
           perpetually
           unquiet
           ,
           o●
           setled
           in
           errour
           .
           And
           errours
           in
           conscience
           produce
           many
           great
           evills
           not
           onely
           
             ad
             intra
          
           in
           mens
           owne
           soules
           ,
           but
           also
           
             ad
             extra
          
           in
           humane
           affaires
           .
           The
           endeavouring
           then
           t●
           direct
           mens
           consciences
           in
           practique
           cases
           cannot
           but
           be
           a
           needfull
           and
           charitable
           worke
           .
        
         
           And
           surely
           as
           it
           is
           usefull
           in
           other
           arguments
           ,
           so
           very
           needfull
           in
           this
           of
           scandals
           .
           
           Few
           there
           bee
           that
           heed
           the
           terrible
           commination
           of
           our
           Saviour
           against
           scandalizers
           ,
           and
           therefore
           are
           affected
           as
           if
           by
           transmigration
           they
           had
           Cains
           spirit
           ,
           when
           he
           said
           
             nunquid
             ego
             fratris
             mei
             custos
          
           ?
           Whence
           it
           is
           that
           offences
           are
           multiplyed
           dayly
           ,
           many
           soules
           perish
           ,
           alienations
           of
           minde
           ,
           schismes
           ,
           jarres
           and
           warres
           too
           arise
           .
           Wee
           wish
           ,
           wee
           pray
           ,
           I
           would
           wee
           might
           say
           we
           hope
           for
           a
           true
           union
           and
           consolidation
           of
           mens
           minds
           .
           Certainly
           it
           is
           not
           to
           be
           hoped
           without
           removeall
           of
           scandals
           .
           On
           the
           other
           side
           the
           greivous
           threatning
           of
           our
           Lord
           Christ
           doth
           so
           affright
           many
           
           consciences
           ,
           that
           they
           are
           almost
           irresolute
           in
           every
           thing
           they
           doe
           before
           men
           ,
           as
           fearing
           least
           there
           be
           
             anguis
             in
             herba
          
           ,
           some
           scandall
           in
           it
           .
           In
           my
           small
           reading
           and
           experience
           I
           find
           few
           doubts
           of
           conscience
           ,
           concerning
           mens
           patent
           actions
           ,
           in
           the
           resolving
           of
           which
           the
           difficulty
           hath
           not
           most
           of
           all
           rested
           on
           this
           point
           of
           scandals
           .
        
         
           Which
           considerations
           moved
           me
           to
           apply
           some
           part
           of
           my
           studies
           to
           cleare
           this
           argument
           ,
           and
           to
           remove
           this
           evill
           .
           And
           having
           in
           this
           forme
           fashioned
           a
           treatise
           ,
           I
           cannot
           say
           polished
           ,
           it
           is
           now
           produced
           into
           the
           light
           for
           publique
           good
           by
           discovery
           of
           
           truth
           .
           Such
           as
           it
           is
           I
           humbly
           present
           to
           your
           Lordship
           ,
           as
           to
           a
           person
           made
           honourable
           not
           only
           by
           your
           high
           dignities
           ,
           but
           also
           by
           your
           noble
           vertues
           ,
           manifested
           abroade
           in
           your
           employments
           of
           State
           ,
           and
           in
           this
           your
           native
           countrey
           (
           wherein
           as
           in
           your
           proper
           Orbe
           you
           shined
           many
           yeares
           
             tanquam
             stella
             primae
             magnitudinis
          
           )
           by
           your
           eminent
           prudence
           and
           integrity
           in
           government
           ,
           and
           by
           your
           rare
           ,
           pious
           ,
           and
           large
           munificence
           in
           restoring
           tithes
           ,
           and
           bestowing
           lands
           and
           building
           on
           the
           Church
           ,
           and
           indeared
           to
           my selfe
           by
           reason
           of
           that
           noble
           favour
           by
           which
           your
           Honour
           hath
           beene
           
           pleased
           to
           cheare
           me
           in
           this
           very
           great
           ,
           and
           very
           poore
           Cure
           ,
           in
           and
           under
           which
           I
           now
           labour
           .
           Which
           I
           beseech
           your
           Honour
           to
           accept
           of
           as
           from
           him
           that
           rejoyceth
           in
           the
           prosperity
           of
           your
           Honour
           and
           your
           noble
           House
           ,
           and
           studies
           to
           acquite
           himselfe
        
         
           
             Your
             Honours
             in
             most
             humble
             observance
             IOHN
             TOMBES
             .
          
        
      
       
         
         
           TO
           THE
           READER
           .
        
         
           
             Christian
             Reader
             .
          
        
         
           FOR
           preventing
           of
           mistakes
           I
           intreat
           thee
           to
           take
           notice
           .
           1.
           
           That
           whereas
           I
           finde
           the
           word
           
             [
             Scandall
          
           ]
           in
           common
           speech
           &
           some
           writings
           used
           as
           if
           it
           did
           signify
           a
           slander
           or
           evill
           report
           ,
           I
           conceive
           that
           such
           use
           of
           the
           word
           
             [
             Scandall
          
           ]
           in
           that
           sense
           is
           different
           from
           the
           proper
           notation
           and
           use
           thereof
           :
           and
           therefore
           is
           omitted
           by
           me
           in
           this
           treatise
           .
           For
           though
           a
           slander
           may
           be
           a
           scandall
           ,
           yet
           
             ratio
             nominis
          
           ,
           or
           the
           notion
           and
           conceit
           of
           them
           is
           different
           ;
           the
           one
           signifying
           a
           false
           report
           of
           another
           in
           respect
           of
           the
           
           speaker
           whether
           the
           party
           slandered
           know
           of
           it
           or
           not
           ,
           be
           offended
           or
           not
           :
           the
           other
           generally
           signifies
           all
           such
           acts
           whereby
           mens
           minds
           are
           harmed
           in
           reference
           to
           the
           person
           harmed
           ,
           as
           I
           have
           declared
           chap
           :
           1.
           and
           2.
           of
           this
           treatise
           .
           2.
           
           That
           whereas
           I
           use
           the
           tearme
           [
           regard
           ]
           sundry
           times
           ,
           especially
           chap.
           4.
           in
           such
           a
           sense
           as
           it
           carries
           Rom.
           14.
           6.
           where
           our
           last
           translatours
           by
           it
           render
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           used
           there
           by
           the
           Apostle
           ,
           and
           I
           say
           such
           a
           scandall
           is
           not
           to
           be
           regarded
           or
           not
           regardeable
           ,
           my
           meaning
           is
           not
           as
           if
           it
           were
           not
           simply
           to
           be
           regarded
           ,
           but
           in
           every
           respect
           to
           bee
           neglected
           ,
           so
           as
           that
           we
           should
           not
           at
           all
           be
           bound
           to
           be
           greived
           for
           anothers
           harme
           caused
           by
           his
           owne
           wilfullnesse
           or
           ill
           disposition
           ,
           nor
           to
           pray
           or
           use
           other
           Christian
           meanes
           
           to
           redresse
           it
           ,
           but
           onely
           this
           ,
           that
           we
           are
           not
           so
           to
           regard
           it
           as
           to
           conceive
           our selves
           bound
           in
           conscience
           to
           omit
           our
           action
           ,
           or
           to
           charge
           our selves
           with
           sinne
           if
           we
           doe
           that
           thing
           upon
           which
           scandall
           followes
           in
           the
           cases
           there
           mentioned
           .
           3.
           
           That
           there
           are
           in
           the
           print
           sundry
           faults
           escaped
           in
           the
           few
           Hebrew
           and
           Greeke
           and
           Latin
           words
           ,
           in
           the
           running
           title
           ,
           in
           the
           numbers
           of
           sections
           in
           the
           margint
           ,
           in
           the
           interpunctions
           ,
           and
           letters
           ,
           which
           because
           I
           conceive
           the
           learned
           will
           easily
           amend
           ,
           and
           they
           are
           not
           likely
           either
           to
           hinder
           or
           pervert
           the
           understanding
           of
           the
           rest
           ,
           I
           have
           thought
           best
           not
           to
           burden
           the
           table
           of
           Errata
           with
           them
           ,
           but
           have
           collected
           these
           few
           that
           follow
           as
           the
           most
           materiall
           .
        
      
       
         
         
           Errata
           .
        
         
           PAge
           8.
           line
           21.
           for
           bastes
           read
           beastes
           .
           p.
           19.
           l.
           6.
           for
           Sandalls
           r.
           Scandalls
           .
           p.
           76.
           l.
           5.
           for
           and
           r.
           are
           .
           p.
           77.
           l.
           3.
           dele
           then
           .
           p.
           80.
           l.
           11.
           for
           
             due
             it
          
           r.
           
             due
             to
             it
          
           .
           p.
           104.
           l.
           18.
           for
           occasion
           r.
           
             occasion
             of
          
           .
           p.
           118.
           l.
           8.
           for
           
             it
             that
          
           r.
           
             in
             that
          
           .
           p.
           285.
           l.
           15.
           for
           wise
           r.
           wife
           .
           p.
           392.
           l.
           12.
           for
           they
           r.
           there
           .
           p.
           410.
           l.
           18.
           for
           changeth
           r.
           chargeth
           .
           p.
           433.
           l.
           18.
           for
           intrence
           r.
           entrench
           .
        
      
       
         
         
           The
           Contents
           .
        
         
           
             CAP.
             1.
             
             Of
             the
             meaning
             of
             the
             Text
             ,
             and
             the
             necessity
             of
             Scandalls
             .
          
           
             Parag
             :
             1.
             
             THe
             speaker
             and
             occasion
             of
             the
             words
             .
          
           
             Parag.
             2.
             
             The
             partition
             of
             the
             Text.
             
          
           
             Parag.
             3.
             
             The
             explication
             of
             the
             word
             Scandall
             in
             the
             proper
             acception
             .
          
           
             Parag.
             4.
             
             Scandall
             in
             the
             Scripture
             use
             .
          
           
             Parag.
             5.
             
             Of
             the
             sorts
             of
             effective
             scandall
             .
          
           
             Parag.
             6.
             
             The
             necessity
             of
             scandalls
             .
          
           
             Parag.
             7.
             
             In
             respect
             of
             scandalizers
             .
          
           
             
             Parag.
             8.
             
             Of
             persons
             scandalized
             .
          
           
             Parag.
             9.
             
             Of
             Satan
             .
          
           
             Parag.
             10.
             
             Of
             God.
             
          
           
             Parag.
             11.
             
             For
             what
             ends
             ordered
             by
             him
             .
          
           
             Parag.
             12.
             
             The
             application
             .
             1.
             
             To
             justify
             religion
             notwithstanding
             the
             scandals
             of
             the
             professors
             of
             it
             .
          
           
             Parag.
             13.
             
             To
             magnify
             the
             providence
             of
             God.
             
          
           
             Parag.
             14.
             
             To
             teach
             men
             to
             walke
             circumspectly
             .
          
           
             Parag.
             15.
             
             To
             waite
             for
             Christs
             comming
             .
          
        
         
           
             CAP.
             2.
             
             Of
             the
             woe
             belonging
             to
             scandalizers
             in
             generall
             .
          
           
             Parag.
             1.
             
             THe
             explication
             of
             the
             words
             of
             the
             second
             proposition
             of
             the
             Text.
             
          
           
             Parag.
             2.
             
             That
             a
             woe
             belongs
             to
             scandalizers
             .
          
           
             
             Parag.
             4.
             
             Who
             are
             scandalizers
             ,
             and
             to
             what
             scandalizing
             woe
             belongs
             .
          
           
             Parag.
             5.
             
             What
             woe
             belongs
             to
             them
             .
          
           
             Parag.
             6.
             7.
             
             Why
             a
             woe
             belongs
             to
             them
             .
          
           
             Parag.
             8.
             
             Application
             1.
             to
             manifest
             the
             danger
             of
             scandalizers
             .
          
           
             Parag.
             9.
             
             To
             admonish
             them
             of
             their
             sinne
             .
          
           
             Parag.
             10.
             
             Directions
             to
             avoyd
             it
             .
          
        
         
           
             CAP.
             3.
             
             Of
             scandalizing
             in
             speciall
             by
             sinfull
             example
             .
          
           
             Parag.
             1.
             
             SCandalizing
             distributed
             into
             foure
             wayes
             .
          
           
             Parag.
             2.
             
             A
             woe
             belongs
             to
             them
             that
             scandalize
             by
             sinfull
             example
             .
          
           
             Parag.
             3.
             
             What
             actions
             of
             sinfull
             
             example
             doe
             scandalize
             .
          
           
             Parag.
             4.
             
             How
             they
             doe
             scandalize
             .
          
           
             Parag.
             5.
             
             Why
             a
             woe
             belongs
             to
             such
             .
          
           
             Parag.
             6.
             
             Application
             1.
             to
             move
             them
             to
             mourne
             that
             scandalize
             by
             sinfull
             example
             .
          
           
             Parag.
             7.
             2.
             
             To
             move
             men
             to
             take
             heed
             of
             scandalizing
             by
             sinfull
             example
             .
          
           
             Parag.
             8.
             3.
             
             And
             others
             that
             they
             be
             not
             scandalized
             by
             sinfull
             example
             .
          
           
             Parag.
             9.
             
             Directions
             to
             prevent
             it
             .
          
        
         
           
             CAP.
             4.
             
             Of
             scandalizing
             in
             speciall
             by
             abuse
             of
             liberty
             in
             things
             lawfull
             .
          
           
             Parag.
             1.
             
             A
             Woe
             belongs
             to
             scandalizers
             by
             abuse
             of
             liberty
             in
             things
             lawfull
             .
          
           
             
             Parag.
             2.
             
             Reasons
             thereof
             out
             of
             S.
             Paules
             Epistles
             .
          
           
             Parag.
             3.
             
             The
             difficulty
             of
             this
             point
             ,
             and
             quaeres
             propounded
             to
             cleare
             it
             .
          
           
             Parag.
             4.
             
             Answer
             of
             the
             first
             quaere
             ,
             what
             are
             things
             lawfull
             and
             indifferent
             ,
             and
             what
             is
             our
             liberty
             in
             their
             use
             .
          
           
             Parag.
             5.
             
             What
             wayes
             our
             liberty
             in
             things
             indifferent
             may
             be
             restrained
             .
          
           
             Parag.
             6.
             
             The
             summary
             of
             the
             Apostles
             resolutions
             about
             scandall
             in
             the
             use
             of
             things
             indifferent
             delivered
             Rom.
             14.
             
          
           
             Parag.
             7.
             
             And
             1.
             
             Cor.
             8.
             9.
             10.
             
             Chapters
             .
          
           
             Parag.
             8.
             
             Quest.
             1.
             
             Who
             are
             to
             avoyde
             scandalizing
             by
             abuse
             of
             liberty
             in
             things
             indifferent
             .
          
           
             Parag.
             9.
             
             Quest.
             2.
             
             Scandalizing
             of
             whom
             by
             such
             abuse
             is
             to
             be
             avoyded
             .
          
           
             Parag.
             10.
             
             Quest.
             3.
             
             Whether
             
             strong
             ones
             are
             obnoxious
             to
             such
             scandall
             .
          
           
             Parag.
             11.
             
             Quest.
             4.
             
             Who
             are
             to
             be
             accounted
             weake
             ones
             not
             to
             be
             thus
             scandalized
             .
          
           
             Parag.
             12.
             
             Quest.
             5.
             
             What
             evill
             consequent
             on
             our
             actiō
             makes
             scandalizing
             of
             this
             sort
             .
          
           
             Parag.
             13.
             
             Quest.
             6.
             
             How
             long
             we
             are
             to
             forbeare
             our
             liberty
             for
             feare
             of
             scandall
             .
          
           
             Parag.
             14.
             
             Quest.
             7.
             
             What
             foresight
             of
             scandall
             consequent
             is
             necessary
             to
             make
             a
             man
             capable
             of
             scandalizing
             this
             way
             .
          
           
             Parag.
             15.
             
             Quest.
             8.
             
             Whether
             the
             restraint
             of
             our
             liberty
             for
             feare
             of
             scandall
             be
             universall
             .
          
           
             Parag.
             16.
             
             Quest.
             9.
             
             Whether
             scandall
             may
             be
             by
             omission
             of
             the
             use
             of
             our
             liberty
             .
          
           
             Parag.
             17.
             
             Quest.
             10.
             
             Whether
             a
             community
             or
             a
             Magistrate
             may
             be
             scandalized
             .
          
           
             Parag.
             18.
             
             Quest.
             11.
             
             What
             we
             
             are
             to
             doe
             when
             there
             is
             danger
             of
             scandall
             one
             way
             ,
             and
             of
             disobedience
             to
             the
             Magistrate
             another
             way
             .
          
           
             Parag.
             19.
             
             Quest.
             12.
             
             What
             we
             are
             to
             doe
             in
             case
             of
             scandall
             either
             by
             using
             or
             not
             using
             our
             liberty
             .
          
           
             Parag.
             20.
             
             Quest.
             13.
             
             What
             we
             are
             to
             doe
             when
             the
             forbearing
             of
             our
             liberty
             indangers
             the
             losse
             of
             it
             .
          
           
             Parag.
             21.
             
             Quest.
             14.
             
             What
             wee
             are
             to
             doe
             when
             there
             is
             danger
             of
             life
             by
             not
             using
             our
             liberty
             ,
             of
             scandall
             by
             using
             it
             .
          
           
             Parag.
             22.
             
             Quest.
             15.
             
             What
             we
             are
             to
             doe
             when
             there
             is
             feare
             of
             scandall
             to
             some
             ,
             and
             hope
             of
             good
             to
             others
             by
             use
             of
             our
             liberty
             .
          
           
             Parag.
             23.
             
             Quest.
             16.
             
             How
             farre
             we
             are
             to
             regard
             the
             scandall
             that
             ariseth
             from
             meer
             fancy
             without
             any
             probable
             reason
             .
          
           
             
             Parag.
             24.
             
             Application
             1.
             
             To
             manifest
             the
             uncharitablenesse
             of
             scandalizers
             by
             abuse
             of
             their
             liberty
             .
          
           
             Parag.
             25.
             2.
             
             To
             disswade
             them
             from
             this
             sinne
             ,
             with
             directions
             against
             it
             .
          
           
             Parag.
             26.
             3.
             
             To
             admonish
             men
             that
             they
             be
             not
             scandalized
             by
             anothers
             use
             of
             his
             liberty
             ,
             and
             directions
             to
             that
             end
             .
          
        
         
           
             CAP.
             5.
             
             Of
             scandalizing
             in
             speciall
             by
             enticing
             practises
             .
          
           
             
               Parag.
               1.
               
               A
            
             Woe
             belongs
             to
             scandalizers
             by
             enticing
             practises
             .
          
           
             Parag.
             2.
             
             How
             men
             scandalize
             by
             enticing
             practises
             .
          
           
             Parag.
             3.
             
             Difference
             of
             scandalizers
             by
             enticing
             practises
             in
             respect
             of
             the
             part
             they
             act
             therein
             .
          
           
             Parag.
             4.
             
             Difference
             of
             scandalizers
             
             by
             enticing
             practises
             in
             respect
             of
             the
             motives
             which
             incite
             them
             .
          
           
             Parag.
             5.
             
             Difference
             of
             scandalizers
             by
             enticing
             practises
             in
             respect
             of
             the
             matter
             wherein
             they
             scandalize
             .
          
           
             Parag.
             6.
             
             The
             reasons
             of
             the
             woe
             due
             to
             this
             scandalizing
             .
          
           
             Parag.
             7.
             
             Application
             1.
             
             To
             manifest
             the
             great
             guilt
             of
             scandalizers
             in
             this
             kind
             .
          
           
             Parag.
             8.
             2.
             
             To
             admonish
             men
             to
             take
             heed
             of
             scandalizing
             this
             way
             .
          
           
             Parag.
             9.
             3.
             
             And
             those
             that
             are
             apt
             to
             be
             scandalized
             .
          
        
         
           
             CAP.
             6.
             
             Of
             scandalizing
             in
             speciall
             by
             persecution
             .
          
           
             
               Parag.
               1.
               
               A
            
             Woe
             belongs
             to
             scandalizers
             by
             persecution
             .
          
           
             Parag.
             2.
             
             How
             beleivers
             are
             
             persecuted
             .
          
           
             Parag.
             3.
             
             How
             persecutions
             doe
             scandalize
             .
          
           
             Parag.
             4.
             
             What
             woe
             belongs
             to
             scandalizers
             by
             persecution
             .
          
           
             Parag.
             5.
             
             Application
             1.
             
             To
             discover
             the
             danger
             of
             such
             scandalizers
             .
          
           
             Parag.
             6.
             2.
             
             To
             deterre
             them
             from
             it
             .
          
           
             Parag.
             7.
             3.
             
             To
             advise
             them
             that
             are
             in
             danger
             of
             being
             scandalized
             by
             persecutions
             .
          
        
         
           
             CAP.
             7.
             
             Of
             the
             aggravation
             of
             the
             woe
             belonging
             to
             scandalizers
             .
          
           
             Parag.
             1.
             
             THe
             explication
             of
             the
             third
             proposition
             in
             the
             text
             .
          
           
             parag
             .
             2.
             
             Those
             that
             believe
             in
             Christ
             are
             little
             ones
             .
          
           
             Parag.
             3.
             
             Some
             lesse
             then
             others
             in
             spirituall
             gifts
             and
             graces
             .
          
           
             
             Parag.
             4.
             
             In
             power
             and
             dignity
             .
          
           
             Parag.
             5.
             
             Beleivers
             commonly
             lesse
             then
             others
             in
             the
             world
             .
          
           
             Parag.
             6.
             
             Little
             in
             their
             owne
             eyes
             .
          
           
             Parag.
             7.
             
             Application
             1.
             
             To
             advertise
             us
             of
             the
             estate
             of
             beleivers
             in
             this
             world
             .
          
           
             Parag.
             8.
             2.
             
             To
             teach
             beleivers
             contentednesse
             in
             a
             low
             condition
             .
          
           
             Parag.
             9.
             3.
             
             To
             quicken
             their
             hope
             after
             Heaven
             .
          
           
             Parag.
             10.
             4.
             
             To
             aggravate
             the
             sinne
             of
             scandalizing
             beleivers
             .
          
           
             Parag.
             11.
             
             That
             the
             woe
             due
             to
             scandalizers
             of
             beleivers
             is
             greater
             then
             any
             temporall
             death
             .
          
           
             Parag.
             12.
             
             Who
             are
             to
             be
             accounted
             beleivers
             in
             Christ.
             
          
           
             Parag.
             13.
             
             Why
             so
             great
             vengeance
             is
             awarded
             to
             scandalizers
             of
             beleivers
             in
             Christ.
             
          
           
             Parag.
             14.
             
             Application
             1.
             
             To
             
             manifest
             Christs
             tender
             care
             over
             his
             people
             .
          
           
             Parag.
             15.
             2.
             
             To
             teach
             us
             to
             commit
             our
             cause
             to
             him
             when
             we
             suffer
             for
             him
             .
          
           
             Parag.
             16.
             3.
             
             To
             advertise
             scandalizers
             of
             the
             greatnesse
             of
             their
             sinne
             and
             punishment
             .
          
           
             Parag.
             17.
             4.
             
             To
             deterre
             them
             from
             their
             sinne
             .
          
        
      
    
     
       
         
         
           VAE
           SCANDALIZANTIUM
           .
        
         
           
             Luke
             .
             17.
             1.
             2.
             
          
           
             
               1
               Then
               said
               he
               to
               the
               Disciples
               ,
               it
               is
               impossible
               but
               that
               offences
               will
               come
               ,
               but
               woe
               unto
               him
               through
               whom
               they
               come
               .
            
             
               2
               It
               were
               better
               for
               him
               that
               a
               milstone
               were
               hanged
               about
               his
               neck
               ,
               and
               he
               cast
               into
               the
               sea
               than
               that
               he
               should
               offend
               
               one
               of
               these
               litle
               ones
               .
            
          
        
         
           
             CAP.
             1.
             
          
           
             Of
             the
             meaning
             of
             the
             Text
             ,
             and
             the
             necessity
             of
             Scandalls
             .
          
           
             
               THe
               wordes
               of
               the
               wise
            
             (
             saith
             
               Solomon
               )
               are
               as
               goades
            
             ,
             
             
               and
               as
               nailes
               fastned
               by
               the
               masters
               of
               assemblies
               :
               which
               are
               given
               from
               one
               Shepheard
               :
            
             Such
             words
             are
             these
             :
             
               the
               words
               of
               the
               wise
            
             ,
             even
             of
             him
             who
             is
             Wisdome
             it selfe
             ,
             
               given
               from
               one
               Shepheard
            
             ,
             even
             him
             who
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             chiefe
             &
             only
             Shepheard
             ,
             and
             Bishop
             of
             
             soules
             to
             the
             masters
             of
             assemblies
             ,
             the
             holy
             Apostles
             ,
             to
             be
             ,
             as
             goades
             to
             provoke
             unto
             love
             ,
             and
             as
             nailes
             to
             fasten
             men
             in
             unity
             .
             All
             the
             words
             of
             this
             preacher
             were
             acceptable
             words
             ,
             and
             although
             all
             are
             not
             written
             ,
             yet
             
               all
               that
               are
               written
               are
               upright
               ,
               even
               words
               of
               truth
               .
            
             This
             present
             speech
             was
             conceived
             so
             usefull
             ,
             that
             two
             of
             the
             Evangelists
             have
             preserved
             the
             first
             part
             :
             S.
             Luke
             here
             ,
             and
             Saint
             Mathew
             Ch.
             18.
             7.
             and
             three
             the
             latter
             part
             ▪
             S.
             Luke
             here
             ,
             S.
             Matthew
             with
             some
             inversion
             of
             the
             order
             used
             by
             S.
             Luke
             ,
             and
             Saint
             Marke
             ,
             
             ch
             .
             9.
             42.
             
             The
             occasion
             of
             this
             speech
             is
             distinctly
             related
             by
             S.
             Matthew
             ,
             to
             wit
             ,
             the
             disciples
             disceptation
             about
             preeminence
             ;
             to
             decide
             which
             controversie
             our
             Saviour
             sets
             before
             them
             a
             litle
             child
             ,
             as
             an
             embleme
             of
             humility
             ,
             and
             upon
             this
             text
             reads
             a
             lecture
             to
             them
             ,
             of
             which
             these
             words
             are
             part
             ,
             S.
             Marke
             ch
             .
             9.
             39.
             inserts
             another
             accident
             ,
             to
             wit
             ,
             S.
             Iohns
             forbidding
             some
             that
             were
             not
             in
             Christs
             retinue
             ,
             to
             cast
             out
             Divels
             in
             his
             name
             ,
             togither
             with
             our
             Saviours
             reply
             .
             Saint
             Luke
             ch
             .
             9.
             v.
             46.
             &c.
             relates
             the
             same
             accidents
             ,
             but
             not
             this
             part
             of
             his
             
             course
             in
             this
             place
             .
             In
             which
             it
             is
             in
             vaine
             to
             seeke
             for
             connexion
             .
             That
             which
             Maldonate
             hath
             observed
             is
             right
             ,
             that
             the
             occasion
             is
             plainly
             set
             downe
             ,
             and
             the
             order
             right
             in
             S.
             Matthew
             ;
             here
             in
             S.
             Luke
             the
             words
             are
             put
             
               loco
               alieno
            
             in
             another
             place
             .
          
           
             These
             two
             verses
             in
             S.
             Luke
             doe
             containe
             three
             Categorical
             propositions
             :
             
             in
             S.
             Matthew
             there
             is
             a
             fourth
             put
             before
             two
             other
             ,
             which
             is
             ,
             
               woe
               to
               the
               world
               because
               of
               offences
               :
            
             which
             because
             my
             text
             omitteth
             I
             shall
             let
             it
             passe
             .
             Of
             the
             three
             propositions
             in
             S.
             Luke
             ,
             the
             first
             is
             Modall
             ,
             
             and
             declareth
             the
             necessity
             of
             
               Scandalls
               :
               It
               is
               impossible
               but
               that
               offences
               will
               come
               :
            
             the
             second
             foretells
             the
             wofull
             condition
             of
             Scandalizers
             :
             
               woe
               unto
               them
               through
               whom
               they
               come
               :
            
             the
             third
             v.
             2.
             aggravates
             that
             woe
             to
             them
             that
             Scandalize
             one
             sort
             of
             persons
             called
             
               little
               ones
            
             ,
             by
             an
             uneven
             comparison
             of
             their
             woe
             with
             a
             lesse
             ,
             but
             a
             very
             grievous
             one
             :
             
             
               It
               were
               better
               &c.
            
             
          
           
             To
             begin
             with
             the
             first
             proposition
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             as
             much
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             Saint
             Matthew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             as
             much
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             often
             used
             by
             Aristotle
             as
             
             equivalent
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             and
             it
             doth
             here
             void
             an
             unavoidable
             necessity
             .
             And
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             as
             much
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             be
             or
             happen
             .
             That
             which
             most
             requires
             explication
             is
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             translated
             offences
             :
             which
             word
             is
             originally
             a
             greek
             word
             ,
             but
             by
             use
             taken
             into
             our
             English
             language
             ,
             as
             it
             is
             into
             the
             Latine
             &
             other
             tongues
             :
             it
             is
             very
             frequent
             in
             the
             new
             Testament
             :
             Greek
             Grammarians
             tell
             us
             that
             originally
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signified
             some
             part
             of
             a
             trap
             made
             to
             kill
             or
             catch
             wild
             beasts
             :
             Hesychius
             in
             his
             Lexicon
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Scandall
               ,
               a
               
               part
               of
               mouse-traps
               .
            
             The
             Greek
             Scholiast
             on
             Aristophanes
             his
             Acharn
             :
             
             and
             Suidas
             after
             him
             tell
             us
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             were
             certain
             crooked
             peeces
             of
             wood
             ,
             unto
             which
             wild
             beasts
             coming
             (
             because
             the
             bait
             was
             thereunto
             fastned
             ,
             say
             some
             )
             did
             cast
             downe
             on
             themselves
             ,
             or
             cast
             themselves
             upon
             some
             frame
             of
             wood
             ,
             by
             which
             they
             were
             hurt
             ,
             killed
             ,
             maimed
             ,
             or
             made
             halte
             and
             so
             caught
             :
             and
             therefore
             they
             derive
             these
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             from
             halting
             which
             hapned
             to
             the
             basts
             that
             dashed
             on
             them
             .
             Such
             accidents
             the
             Prophet
             Isaiah
             intimates
             
             to
             follow
             on
             the
             putting
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Isay.
               8.
               v.
            
             15.
             where
             foretelling
             that
             Christ
             should
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             translated
             by
             S.
             
               Peter
               1.
               
               Pet.
            
             2.
             7.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             he
             tells
             us
             that
             
               many
               shall
               stumble
               and
               fall
               ,
               and
               be
               broken
               and
               be
               snared
               ,
               and
               be
               taken
               :
            
             But
             what
             ever
             the
             originall
             of
             the
             word
             be
             ,
             certain
             it
             is
             ,
             that
             in
             the
             new
             Testament
             it
             is
             Synonymous
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             at
             which
             a
             man
             dasheth
             his
             foot
             ,
             as
             Rom.
             14.
             13.
             
             S.
             Paul
             puts
             these
             two
             words
             as
             of
             the
             same
             sense
             ,
             Rom.
             11.
             9.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             used
             as
             equivalent
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             signify
             a
             snare
             or
             toyle
             ,
             by
             
             which
             in
             hunting
             wild
             beasts
             are
             taken
             .
             By
             which
             words
             the
             Hebrew
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             fall
             (
             to
             which
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             most
             aptly
             answers
             )
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             used
             
               Psal.
               69.
               22.
               
               Isai.
            
             8.
             14.
             15.
             which
             signify
             a
             gin
             ,
             or
             snare
             ,
             are
             rendred
             by
             the
             Apostle
             .
             Out
             of
             that
             which
             hath
             bin
             said
             ,
             we
             may
             easily
             perceive
             that
             a
             Scandall
             in
             the
             notatiō
             of
             the
             word
             signifies
             such
             a
             block
             ,
             piece
             of
             wood
             ,
             stone
             or
             the
             like
             ,
             at
             which
             a
             beast
             or
             man
             dashing
             or
             hiting
             themselves
             fall
             or
             otherwise
             catch
             harme
             ,
             as
             by
             bruising
             maining
             ,
             halting
             or
             the
             like
             .
          
           
           
             Scandall
             then
             properly
             is
             applied
             to
             that
             wherby
             the
             body
             is
             hurt
             the
             laying
             of
             which
             is
             forbidden
             Levit.
             
             19.
             14.
             and
             therefore
             a
             woe
             belongs
             to
             him
             that
             laies
             it
             .
             But
             here
             doubtlesse
             our
             Saviour
             means
             not
             such
             a
             stumbling-block
             as
             hurts
             the
             body
             ,
             but
             (
             as
             it
             is
             commonly
             translated
             to
             signify
             )
             such
             a
             one
             as
             whereby
             the
             mind
             or
             soule
             is
             harmed
             .
             Now
             the
             harming
             of
             the
             mind
             is
             by
             causing
             griefe
             ,
             and
             so
             Rom.
             14.
             15.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               is
               grieved
            
             ,
             is
             as
             much
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               is
               scandalized
            
             ,
             or
             stirring
             up
             anger
             ,
             displeasure
             ,
             enmity
             ,
             as
             whē
             our
             Saviour
             saith
             Math.
             
             17.
             27.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               that
               we
               may
               not
               scandalize
               them
               ,
            
             that
             is
             ,
             we
             may
             not
             provoke
             them
             to
             anger
             or
             enmity
             against
             us
             .
             But
             chiefly
             the
             mind
             or
             soule
             is
             harmed
             by
             committing
             sin
             ,
             as
             the
             
               action
               of
               him
               that
               sate
               at
               meat
               in
               the
               Idols
               temple
            
             became
             a
             Scandall
             
               in
               emboldning
               others
               to
               cōmunicate
               with
               Idolaters
               in
               Idol-service
               1.
               
               Cor.
            
             8.
             9.
             10.
             and
             Balaam
             is
             said
             to
             teach
             
               Balac
               to
               lay
               a
               stumbling
               block
               before
               the
               children
               of
               Israel
            
             to
             eat
             things
             sacrificed
             to
             Idols
             ,
             and
             to
             
               commit
               fornication
               ,
               Revel
            
             .
             2.
             14.
             which
             hurt
             of
             the
             soule
             is
             by
             laying
             it
             open
             to
             Gods
             wrath
             ,
             and
             by
             defiling
             
             and
             wounding
             the
             conscience
             :
             And
             here
             is
             to
             be
             noted
             ,
             that
             whereas
             in
             common
             use
             to
             offend
             is
             as
             much
             as
             to
             displease
             ,
             in
             the
             Scripture
             use
             he
             is
             said
             to
             be
             offended
             who
             is
             induced
             to
             sin
             ,
             though
             he
             be
             pleased
             thereby
             :
             so
             that
             to
             offend
             ,
             is
             not
             onely
             to
             displease
             ,
             but
             also
             to
             harme
             the
             soule
             even
             by
             pleasing
             .
             Now
             this
             
               laesio
               animi
            
             ,
             hurting
             of
             the
             minde
             is
             sometimes
             by
             a
             meere
             object
             without
             ,
             at
             which
             the
             person
             offended
             dasheth
             himselfe
             ,
             and
             hurteth
             his
             soule
             ,
             the
             thing
             which
             is
             the
             scandall
             acting
             nothing
             to
             move
             the
             person
             to
             harme
             
             himselfe
             ,
             which
             therefore
             may
             not
             unfitly
             bee
             called
             an
             objective
             scandall
             .
             Thus
             images
             ,
             
             silver
             and
             gold
             are
             termed
             ,
             
             
               Ezek.
               7.
               19.
               
               The
               stumbling
               block
               of
               mens
               iniquity
               .
            
             So
             was
             the
             Babylonish
             garment
             to
             
               Achan
               ,
               Bathsheba's
            
             nakednesse
             to
             David
             ,
             the
             Altar
             of
             Damascus
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             &c.
             
             Such
             are
             to
             many
             others
             a
             glasse
             of
             wine
             ,
             a
             wanton
             picture
             ,
             a
             book
             of
             Magick
             ,
             and
             the
             like
             .
             Now
             in
             this
             sort
             of
             scandall
             it
             is
             the
             person
             hurt
             that
             scandalizeth
             himselfe
             ,
             as
             being
             active
             therein
             :
             and
             therefore
             most
             truly
             the
             scandall
             is
             in
             himselfe
             .
             In
             which
             respect
             S.
             Iohn
             1.
             
             
             Epist.
             Ch.
             2.
             v.
             10.
             tels
             us
             
               that
               hee
               that
               loveth
               his
               brother
               abideth
               in
               the
               light
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               a
               scandall
               is
               not
               in
               him
               ,
            
             that
             is
             ,
             hee
             doth
             not
             make
             his
             neighbours
             prosperity
             his
             brothers
             preferment
             ,
             &c.
             to
             be
             a
             stumbling
             block
             to
             him
             to
             make
             him
             covetous
             ,
             envious
             ,
             &c.
             For
             the
             antithesis
             ,
             v.
             11.
             and
             the
             coherence
             of
             the
             text
             shew
             it
             to
             be
             meant
             not
             of
             scādall
             ,
             whereby
             through
             defect
             of
             love
             a
             mā
             causeth
             another
             to
             stumble
             ,
             but
             of
             scandall
             whereby
             a
             man
             may
             cause
             himself
             to
             fall
             for
             want
             of
             light
             in
             himselfe
             .
             And
             to
             the
             same
             purpose
             it
             is
             said
             in
             
             that
             parallel
             place
             ,
             
               Psal.
               119.
               165.
               
               Great
               peace
               have
               they
               which
               love
               thy
               law
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               and
               there
               is
               no
               stumbling
               blocke
               to
               them
               ,
            
             that
             is
             ,
             by
             reason
             of
             their
             adhering
             to
             Gods
             law
             ,
             outward
             objects
             become
             not
             scandall
             to
             them
             .
          
           
             2
             Sometimes
             the
             hurting
             of
             the
             soule
             is
             by
             the
             action
             of
             another
             ,
             
             which
             I
             therefore
             call
             effective
             scandall
             ,
             as
             Ieroboams
             setting
             up
             the
             golden
             Calves
             was
             a
             scādall
             to
             
               Israel
               :
               Davids
            
             sin
             a
             scandall
             in
             causing
             the
             enimies
             of
             the
             Lord
             to
             blaspheme
             .
             Now
             such
             actions
             may
             bee
             scandall
             
             three
             waies
             .
             1.
             
             
               In
               potentia
            
             ,
             in
             possibility
             onely
             ,
             when
             the
             action
             is
             in
             it's
             nature
             scandalous
             ,
             or
             in
             the
             intention
             of
             the
             agent
             ,
             but
             not
             so
             in
             the
             event
             ,
             because
             of
             the
             stedfastnesse
             and
             uprightnes
             of
             the
             person
             tempted
             .
             So
             was
             the
             action
             of
             Iosephs
             Mistris
             to
             
               Ioseph
               .
               Peters
            
             persuasion
             to
             our
             Lord
             
               Christ
               ,
               Mat.
            
             16.
             23.
             and
             this
             is
             termed
             
               Scandalum
               datum
               ,
               sed
               non
               acceptum
               ,
               given
               but
               not
               taken
               .
            
             2.
             
             
               In
               actu
               ,
               actually
            
             .
             In
             the
             event
             ,
             but
             not
             frō
             the
             nature
             of
             the
             action
             ,
             or
             intent
             of
             the
             agent
             ,
             but
             by
             accident
             by
             reason
             of
             the
             erroneous
             judgement
             ,
             or
             evill
             disposition
             
             of
             the
             person
             scandalized
             ,
             as
             Christ's
             preaching
             of
             eating
             his
             Flesh
             ,
             and
             drinking
             his
             Blood
             was
             a
             scandall
             ,
             Iohn
             6.
             60.
             61.
             and
             the
             preaching
             of
             Christ
             crucified
             is
             to
             carnall
             men
             .
             1.
             
             Cor.
             1.
             23.
             and
             is
             termed
             
               Scandalum
               acceptū
               sed
               non
               datum
            
             ,
             a
             scandall
             
               taken
               though
               not
               given
            
             .
             3.
             
             
               In
               actu
               &
               per
               se
            
             ,
             actually
             in
             the
             event
             ,
             and
             of
             it selfe
             ,
             that
             is
             from
             the
             nature
             of
             the
             action
             ,
             as
             in
             Davids
             sinne
             ,
             1.
             
             Sam.
             12.
             14.
             
             Or
             intent
             of
             the
             agent
             ,
             as
             in
             Balaams
             fact
             ,
             Rev.
             2.
             14.
             
             In
             Ieroboam's
             fact
             ,
             1.
             
             Kings
             12.
             29.
             30.
             and
             this
             is
             termed
             ,
             
               Scandalum
               datum
               &
               acceptū
               :
               
               a
               scandall
               both
               taken
               and
               given
               .
            
          
           
             Now
             although
             I
             conceive
             our
             Saviour
             intended
             specially
             this
             last
             sort
             of
             Sandalls
             in
             this
             place
             ,
             
             they
             being
             the
             scandals
             by
             which
             a
             woe
             comes
             to
             the
             world
             ,
             and
             a
             woe
             belongs
             to
             the
             authors
             of
             thē
             ,
             yet
             I
             know
             no
             absurdity
             in
             it
             to
             extend
             this
             proposition
             in
             the
             handling
             of
             it
             to
             all
             those
             sorts
             of
             scandalls
             ,
             by
             which
             the
             soules
             or
             minds
             of
             men
             are
             hurt
             .
             According
             to
             which
             the
             sense
             is
             this
             .
             It
             is
             impossible
             or
             it
             cannot
             bee
             otherwise
             ,
             but
             that
             mens
             minds
             or
             soules
             will
             bee
             hurt
             with
             displicency
             ,
             
             griefe
             ,
             anger
             ,
             enmities
             ,
             sinns
             occasioned
             by
             outward
             objects
             &
             actions
             of
             men
             ,
             which
             either
             by
             accident
             ,
             or
             of
             themselves
             become
             scandalls
             to
             them
             .
             So
             that
             our
             Saviours
             assertion
             is
             in
             briefe
             this
             :
             
               That
               while
               men
               live
               on
               earth
               there
               will
               certainly
               be
               offences
               and
               scandalls
               to
               the
               harm
               of
               mens
               soules
               .
            
             When
             our
             Saviour
             tels
             us
             ,
             Mat.
             13.
             41.
             
             That
             in
             the
             Consummation
             or
             end
             of
             the
             world
             ,
             
               the
               sonne
               of
               man
               shall
               send
               his
               Angells
               ,
               and
               they
               shall
               gather
               out
               of
               his
               kingdome
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               all
               scandalls
            
             ,
             hee
             doth
             plainely
             intimate
             that
             till
             
             then
             there
             will
             bee
             scandals
             even
             in
             his
             Church
             ;
             that
             the
             Church
             in
             it's
             present
             condition
             on
             earth
             is
             but
             as
             a
             
               field
               in
               which
               wheat
               and
               tares
               grow
               together
               ,
            
             scandals
             and
             good
             example
             :
             that
             it
             is
             a
             mixt
             company
             of
             good
             and
             bad
             ;
             wise
             ,
             and
             foolish
             ▪
             weake
             ,
             &
             strong
             ;
             and
             therefore
             scandalls
             will
             arise
             .
             
          
           
             This
             necessitie
             of
             scandalls
             is
             .
             1.
             
             In
             respect
             of
             the
             second
             causes
             .
             2.
             
             In
             respect
             of
             the
             first
             &
             supreme
             cause
             of
             al
             things
             .
             The
             second
             causes
             are
             ,
             1.
             
             The
             persons
             scandalizing
             .
             2.
             
             Scandalized
             .
             3.
             
             Satan
             ,
             who
             hath
             ever
             
             a
             finger
             in
             all
             mischievous
             things
             .
             1.
             
             A
             necessity
             of
             Scandalls
             is
             from
             Scandalizers
             ;
             first
             ,
             in
             generall
             from
             vitiousnesse
             of
             life
             which
             every
             where
             abounding
             makes
             scandals
             to
             abound
             .
             All
             sin
             against
             God
             is
             venemous
             :
             it
             being
             the
             very
             poyson
             of
             the
             old
             Serpent
             .
             And
             all
             open
             sins
             are
             like
             the
             Basilisk
             infecting
             those
             that
             come
             within
             the
             sight
             of
             them
             ,
             unlesse
             well
             fenced
             with
             Antidotes
             .
             It
             is
             so
             connatural
             to
             men
             ,
             that
             they
             are
             ready
             not
             onely
             to
             take
             ,
             but
             even
             to
             suck
             in
             the
             infection
             .
             
               Faciles
               imitandis
               turpibus
               ac
               pravis
               omnes
               sumus
               .
            
             In
             opē
             
             sins
             scarse
             any
             man
             sins
             alone
             :
             specially
             if
             their
             persons
             bee
             eminent
             either
             in
             authoritie
             ,
             dignitie
             ,
             or
             any
             other
             reputed
             excellencie
             :
             One
             Ieroboam
             is
             sufficient
             to
             make
             a
             whole
             kingdome
             to
             sin
             :
             the
             prophanenesse
             of
             one
             Hophni
             is
             enough
             to
             cause
             a
             whole
             Church
             
               to
               abhorre
               the
               offerings
               of
               the
               Lord.
            
             And
             if
             persons
             be
             not
             scandalized
             with
             infectiou
             of
             open
             sinnes
             ;
             yet
             doubtlesse
             they
             will
             be
             with
             griefe
             of
             minde
             ;
             so
             that
             one
             way
             or
             another
             all
             open
             sins
             sinnes
             will
             beget
             scandalls
             ,
             and
             therefore
             such
             sins
             being
             so
             many
             and
             so
             certaine
             ,
             it
             cannot
             bee
             but
             that
             
             
             
             
             
             there
             should
             bee
             an
             innumerous
             brood
             of
             scandalls
             .
             2.
             
             But
             besides
             vitiousnesse
             of
             life
             in
             generall
             ,
             there
             are
             some
             speciall
             evills
             by
             which
             scandalls
             are
             multiplied
             .
             As
             1.
             by
             malice
             .
             There
             are
             that
             doe
             
               data
               opera
            
             of
             set
             purpose
             lay
             snares
             for
             their
             brethren
             .
             It
             is
             the
             delight
             of
             some
             to
             be
             Satans
             agents
             to
             harm
             the
             soules
             of
             their
             brethren
             ,
             
               they
               sleep
               not
               except
               they
               have
               done
               mischiefe
               ,
               and
               their
               sleepe
               is
               taken
               away
               unlesse
               they
               cause
               some
               to
               fall
               ▪
               Prov.
               4.
               16.
               
               Balak
            
             hires
             
               Balaam
               ,
               Balaam
            
             deviseth
             and
             teacheth
             
               Balak
               to
               lay
               a
               stūbling
               block
               before
               the
               
               children
               of
               Israel
               ,
               Rev.
               2.
               14.
               
               Ionadab
            
             the
             sonne
             of
             Shimeah
             directs
             Ammon
             how
             to
             commit
             Incest
             with
             his
             sister
             ,
             2.
             
             Sam.
             13
             5.
             
             And
             these
             promoters
             of
             scandalls
             are
             likely
             none
             of
             the
             dullest
             ,
             but
             the
             most
             active
             and
             subtill
             :
             Satan
             hath
             wit
             enough
             to
             choose
             the
             ablest
             instruments
             for
             his
             purpose
             .
             They
             use
             craft
             ,
             eloquence
             ,
             diligence
             
               usque
               ad
               extremum
               virium
               ,
               to
               the
               utmost
               of
               their
               power
            
             to
             further
             evill
             .
             So
             devoted
             they
             are
             to
             the
             divells
             service
             that
             he
             can
             have
             them
             ready
             to
             serue
             his
             turne
             at
             small
             wages
             ,
             
               magna
               merces
               quieta
               movere
            
             .
             It
             's
             wages
             enough
             
             
               for
               thē
               to
               doe
               hurt
            
             .
             Their
             own
             disposition
             makes
             them
             active
             of
             their
             own
             accord
             .
             And
             this
             cause
             must
             needs
             be
             a
             fruitfull
             mother
             of
             scandalls
             .
             Secondly
             ,
             proud
             contempt
             of
             their
             brethren
             causeth
             many
             scandalls
             :
             while
             men
             sleight
             the
             harme
             of
             their
             brethren
             ,
             that
             they
             may
             have
             their
             own
             wills
             :
             As
             those
             ,
             Rom.
             14.
             3.
             that
             despised
             thē
             that
             did
             not
             eat
             as
             themselves
             &
             
               those
               whose
               knowledge
               puffed
               up
            
             ,
             as
             the
             Apostle
             speakes
             ,
             Cor.
             8.
             1.
             
             Thirdly
             ,
             Imprudence
             in
             many
             causeth
             scandalls
             :
             for
             so
             it
             may
             bee
             that
             men
             may
             by
             their
             speech
             and
             actions
             scandalize
             through
             
             ignorance
             ,
             as
             S.
             Peter
             did
             Mat.
             16.
             23.
             
          
           
             2
             Nor
             are
             scandalls
             more
             avoidable
             ,
             
             if
             wee
             consider
             the
             qualities
             of
             persons
             scandalized
             .
             For
             as
             some
             are
             prone
             to
             lay
             stumbling
             blocks
             ,
             so
             others
             are
             as
             apt
             to
             stumble
             at
             them
             .
             First
             ,
             Generally
             unmortified
             ,
             or
             prevalent
             corruptions
             dispose
             men
             to
             fall
             by
             scandals
             .
             
               Silly
               women
               laden
               with
               sinne
               ,
               led
               away
               with
               divers
               lusts
               ,
               are
               easily
               deceived
               by
               those
               that
               have
               a
               forme
               of
               godlinesse
               but
               deny
               the
               power
               of
               it
               .
            
             2.
             
             Tim.
             3.
             6.
             
             
               And
               those
               that
               receive
               not
               the
               love
               of
               the
               truth
               ,
               that
               they
               might
               be
               saved
               ,
               but
               have
               
               pleasure
               in
               unrighteousnesse
               ,
            
             are
             not
             onely
             by
             Gods
             just
             judgement
             ,
             but
             also
             by
             their
             owne
             propensitie
             ensnared
             
               by
               signes
               ,
               lying
               wonders
               ,
               deceaveablenesse
               of
               unrighteousnesse
               and
               strong
               delusions
               to
               believe
               lies
               .
               2.
               
               Thessal
               .
            
             2.
             9.
             10.
             11.
             12.
             
             Corrupt
             qualities
             make
             men
             like
             straw
             or
             tinder
             ,
             the
             least
             sparke
             of
             evill
             example
             or
             counsell
             will
             set
             them
             on
             fire
             .
             Yea
             bare
             objects
             if
             seen
             or
             heard
             of
             will
             overthrow
             them
             .
             A
             voluptuous
             man
             shall
             not
             need
             to
             be
             invited
             to
             sports
             ,
             merriments
             &c.
             
             
               Sponte
               sua
               properat
               ,
               he
               runnes
               of
               his
               own
               accord
               ,
            
             he
             will
             smell
             them
             
             out
             himselfe
             as
             a
             vultur
             doth
             a
             Carcase
             .
             Even
             as
             sores
             of
             the
             body
             will
             draw
             corrupt
             humors
             to
             them
             ,
             so
             will
             vitious
             hearts
             make
             scandals
             to
             themselves
             .
          
           
             Secondly
             .
             In
             speciall
             some
             particular
             sinnes
             make
             some
             accidents
             to
             become
             a
             stumbling
             block
             to
             them
             .
             Enmity
             against
             our
             Lord
             Christ
             his
             person
             ,
             impatience
             to
             be
             rebuked
             ,
             false
             opinions
             from
             example
             of
             others
             ,
             common
             conceit
             ,
             weaknesse
             from
             ignorance
             ,
             dulnesse
             to
             conceive
             ,
             mistakes
             of
             his
             speeches
             ,
             caused
             the
             Pharises
             and
             others
             to
             stumble
             at
             Christ
             and
             his
             
             words
             .
             
               Math.
               13.
               57.
               
               Mat.
               15.
               12.
               
               Ioh.
               6.
               61.
               
               Ioh.
            
             7.
             3.
             48.
             spirituall
             pride
             made
             the
             Iewes
             Rom.
             9.
             32.
             to
             stumble
             at
             Christ
             :
             ignorance
             of
             their
             brethrens
             liberty
             made
             those
             weake
             ones
             mentioned
             Rom.
             14.
             to
             stumble
             at
             their
             brethrens
             lawfull
             practise
             ,
             &
             fearfulnesse
             of
             heart
             caused
             Peter
             and
             the
             Disciples
             to
             be
             offended
             upon
             Christs
             apprehension
             .
             Mat.
             26.
             31.
             
             Even
             as
             a
             mist
             afore
             the
             eyes
             ,
             mistake
             of
             the
             unevenesse
             of
             the
             way
             ,
             hasty
             going
             ,
             a
             sudden
             weaknesse
             ,
             and
             many
             more
             such
             accidents
             may
             cause
             the
             body
             to
             stumble
             ,
             that
             otherwise
             
             hath
             not
             any
             setled
             debilitating
             sicknesse
             :
             so
             in
             the
             minde
             many
             scandals
             may
             arise
             from
             alienations
             of
             minde
             ,
             mis-reportes
             ,
             mistakes
             &c.
             both
             of
             them
             that
             are
             habitually
             depraved
             by
             a
             corrupt
             lust
             ,
             and
             also
             of
             them
             that
             are
             otherwise
             right
             hearted
             .
          
           
             3
             Nor
             may
             we
             forget
             the
             agency
             or
             working
             of
             Satan
             ,
             
             in
             assigning
             the
             causes
             of
             Scandalls
             .
             For
             he
             is
             the
             
               primus
               motor
               ,
               the
               first
               mover
               ,
            
             the
             incendiary
             in
             all
             these
             mischievous
             things
             .
             It
             is
             his
             imployment
             to
             
               walke
               about
               seeking
               whom
               he
               may
               overthrow
               and
               devoure
               .
            
             He
             hath
             a
             trap
             for
             a
             Iudas
             ,
             
             a
             snare
             for
             a
             
               Simon
               Magus
            
             ,
             a
             gin
             for
             Ananias
             and
             Sapphira
             .
             And
             he
             wants
             not
             a
             stumbling
             block
             for
             a
             David
             ,
             a
             Peter
             ,
             or
             any
             of
             the
             best
             of
             Gods
             Saints
             .
             And
             these
             he
             laies
             thick
             ,
             with
             much
             art
             and
             cunning
             ,
             baiting
             each
             with
             his
             peculiar
             baite
             ,
             that
             were
             it
             not
             for
             the
             wonderfull
             care
             of
             the
             Almighty
             ,
             by
             his
             preventing
             and
             sustaining
             grace
             ,
             no
             man
             could
             escape
             overthrow
             by
             them
             :
             so
             that
             if
             we
             consider
             the
             second
             causes
             we
             see
             reason
             enough
             of
             the
             multitude
             of
             Scandalls
             .
             
          
           
             Let
             us
             raise
             our
             thoughts
             higher
             ,
             from
             earth
             to
             heaven
             ,
             from
             
             second
             to
             the
             first
             ,
             from
             the
             subordinate
             to
             the
             supreme
             Cause
             ,
             and
             from
             thence
             we
             shall
             see
             a
             reason
             of
             the
             necessity
             of
             Scandalls
             .
             The
             prediction
             of
             them
             by
             God
             proves
             the
             necessity
             of
             them
             ,
             for
             Gods
             prescience
             cannot
             be
             deceived
             .
             But
             these
             following
             texts
             of
             Scripture
             doe
             import
             more
             then
             a
             necessity
             by
             prescience
             ,
             to
             wit
             ,
             a
             necessity
             by
             appointment
             or
             ordinance
             of
             Gods
             will
             :
             And
             
               voluntas
               Dei
               est
               rerum
               necessitas
            
             ,
             it
             's
             an
             axiom
             in
             the
             Schooles
             ,
             
               Gods
               will
               is
               the
               necessity
               of
               things
               :
               Christ
               is
               a
               stone
               of
               stumbling
               and
               a
               rock
               of
               offence
               ,
               
               even
               to
               them
               which
               stumble
               at
               the
               word
               being
               disobedient
               ,
               whereunto
               also
               they
               are
               appointed
               ,
            
             saith
             S.
             
               Peter
               .
               1.
               
               Ep.
               ch
               .
               2.
               8.
               
               Behold
               I
               lay
               in
               Sion
               a
               stumbling
               stone
               and
               rock
               of
               offence
               .
               Rom.
               9.
               33.
               
               God
               hath
               given
               them
               the
               spirit
               of
               slumber
               ,
               &c.
               Rom.
               11.
               8.
               9.
               
               And
               for
               this
               cause
               God
               shall
               send
               them
               strong
               delusions
               ,
               that
               they
               should
               believe
               a
               lye
               .
               2.
               
               Thes.
            
             2.
             11.
             
             So
             that
             what
             ever
             be
             the
             way
             ,
             
             it
             is
             from
             God
             that
             Scandalls
             fall
             out
             :
             and
             therefore
             there
             is
             a
             necessity
             of
             them
             .
          
           
             But
             we
             may
             here
             aske
             with
             the
             Apostle
             ,
             
             
               Rom.
               11.
               11.
               
               Have
               they
               stumbled
               that
               they
               should
               fall
               ?
            
             
             Are
             scandals
             ordered
             by
             God
             onely
             for
             the
             ruine
             of
             men
             ?
             Doubtlesse
             no
             :
             There
             are
             other
             ends
             aimed
             at
             by
             God
             in
             the
             event
             of
             scandals
             ,
             both
             in
             respect
             of
             him selfe
             ,
             &
             of
             men
             .
             In
             respect
             of
             himselfe
             he
             orders
             the
             happening
             of
             scandals
             to
             become
             subservient
             to
             the
             fulfilling
             of
             his
             owne
             counsell
             .
             Pharoahs
             stumbling
             was
             made
             an
             occasion
             to
             shew
             
               Gods
               power
               ,
               Exod.
            
             9.
             16.
             and
             the
             disobedience
             of
             Hophni
             and
             Phinchas
             for
             the
             inflicting
             of
             Gods
             just
             vengeance
             ,
             1.
             
             Sam.
             2.
             25.
             
             &
             the
             unbeliefe
             of
             the
             
               Iewes
               ,
               the
               shewing
               mercy
               to
               the
               Gentiles
               ,
               Rom.
            
             11.
             31.
             32.
             
             
             In
             all
             of
             them
             there
             is
             a
             
               depth
               of
               wisdome
               ,
               riches
               of
               knowledge
               in
               God
               ,
               who
               by
               unsearchable
               judgements
               and
               undiscernable
               paths
               ,
            
             brings
             his
             owne
             counsells
             to
             passe
             ,
             v.
             33.
             
             Though
             wee
             know
             not
             how
             ,
             nor
             why
             God
             doth
             permit
             such
             pernicious
             evils
             as
             scandals
             in
             thēselves
             be
             ,
             yet
             the
             
               Almighty
               whose
               thoughts
               are
               above
               our
               thoughts
               ,
               whose
               waies
               are
               higher
               then
               our
               waies
               doth
               know
               .
            
             This
             wee
             are
             to
             hold
             as
             certaine
             .
             God
             lets
             nothing
             ,
             no
             not
             scandals
             to
             fall
             out
             without
             excellent
             ,
             though
             unsearchable
             wisdome
             ,
             for
             righteous
             and
             good
             ,
             though
             undiscernable
             
             ends
             ?
             And
             yet
             God
             doth
             not
             so
             conceale
             this
             matter
             ,
             but
             that
             wee
             so
             far
             know
             his
             minde
             ,
             that
             hee
             intends
             scandals
             ,
             as
             for
             the
             intrapping
             of
             false
             hearted
             disobedient
             persons
             ,
             so
             for
             the
             probation
             of
             thē
             that
             are
             sincere
             :
             The
             wōders
             and
             signes
             of
             false
             Prophets
             ,
             and
             Dreamers
             of
             dreames
             were
             permitted
             sometimes
             
               to
               come
               to
               passe
               ,
               to
               try
               whether
               wee
               love
               the
               Lord
               our
               God
               with
               all
               our
               heart
               ,
               &
               with
               all
               our
               soule
               .
               Deut.
            
             13.
             3.
             
             And
             
               oportet
               esse
               haereses
               ,
               there
               must
               be
               also
               heresies
               that
               they
               which
               are
               approved
               may
               be
               made
               manifest
               ,
            
             1.
             
             Cor.
             11.
             19.
             
             
               And
               
               in
               the
               businesse
               of
               the
               Embassadours
               of
               the
               Princes
               of
               Babylon
               ,
               who
               sent
               unto
               Hezekiah
               to
               inquire
               of
               the
               wonder
               that
               was
               done
               in
               the
               land
               ,
               God
               left
               him
               to
               try
               him
               ,
               that
               he
               might
               know
               all
               that
               was
               in
               his
               heart
               ,
               2.
               
               Chron.
            
             32.
             31.
             
             So
             that
             one
             while
             God
             discovers
             a
             secret
             Hypocrite
             ;
             another
             while
             manifests
             the
             hidden
             corruption
             or
             weaknesse
             that
             is
             evē
             in
             a
             godly
             person
             .
             Here
             he
             lets
             a
             stumbling
             block
             be
             the
             destruction
             of
             an
             obdurate
             sinner
             ,
             there
             it
             becomes
             to
             bee
             the
             witnesse
             of
             the
             faith
             ,
             obedience
             ,
             patience
             aud
             constancy
             of
             an
             upright
             believer
             .
             
             S.
             Augustines
             
             saying
             is
             received
             in
             schooles
             ,
             
               Nisi
               esset
               hoc
               bonum
               ut
               essent
               &
               mala
               ,
               nullo
               modo
               esse
               sinerentur
               ab
               omnipotente
               bono
               :
               unlesse
               this
               were
               good
               that
               there
               should
               be
               evills
               ,
               they
               would
               by
               no
               means
               be
               suffered
               to
               be
               by
               the
               omnipotent
               good
               .
            
             Nor
             is
             the
             laying
             of
             scandals
             lesse
             evill
             in
             man
             ,
             because
             God
             permits
             them
             to
             be
             for
             righteous
             &
             good
             ends
             .
             For
             however
             they
             bee
             ordered
             by
             good
             intendmēts
             in
             God
             ,
             yet
             they
             proceed
             from
             evill
             principles
             in
             men
             :
             and
             therefore
             are
             no
             whit
             the
             lesse
             vitious
             in
             men
             ,
             because
             by
             accident
             to
             their
             intentions
             good
             is
             willed
             by
             God.
             
             As
             when
             it
             is
             said
             of
             Iosephs
             brethren
             ,
             
               Gen.
               50.
               20.
               they
               thought
               evill
               against
               him
               ,
               though
               God
               meant
               it
               unto
               good
               ,
            
             their
             sin
             was
             not
             the
             lesse
             because
             Gods
             goodnesse
             was
             the
             greater
             .
          
           
             For
             application
             of
             this
             truth
             .
             
             1.
             
             From
             hence
             we
             may
             frame
             some
             answer
             to
             those
             that
             accuse
             religion
             by
             reason
             of
             the
             Scandalls
             that
             are
             given
             by
             them
             that
             professe
             it
             .
             If
             Scandals
             fall
             out
             among
             Protestants
             ,
             presently
             the
             Papists
             inferre
             ,
             that
             we
             are
             not
             the
             true
             Church
             ,
             the
             Separatist
             that
             we
             are
             but
             an
             Antichristian
             Synagogue
             ,
             the
             Libertine
             ,
             and
             
             
               Carnall
               worldling
            
             ,
             that
             those
             that
             professe
             more
             piety
             ,
             then
             themselves
             affect
             ,
             are
             but
             a
             sort
             of
             hypocrites
             .
             As
             if
             where
             there
             fall
             out
             any
             dissentions
             between
             the
             Teachers
             ,
             any
             evill
             practises
             in
             the
             Schollers
             ,
             there
             could
             be
             no
             true
             doctrine
             ,
             nor
             good
             men
             ,
             nor
             holy
             society
             .
             But
             these
             inferences
             are
             indeed
             nothing
             else
             but
             the
             unjust
             accusations
             of
             malitious
             minds
             .
             For
             if
             malice
             did
             not
             blind
             them
             ,
             they
             might
             by
             the
             same
             medium
             conclude
             against
             themselves
             ,
             there
             being
             no
             sort
             of
             men
             among
             whom
             evill
             practises
             doe
             not
             happen
             .
             Even
             
             among
             the
             disciples
             of
             Christ
             there
             was
             a
             theefe
             ,
             in
             the
             first
             Church
             of
             Christians
             there
             were
             a
             paire
             of
             Sacrilegious
             hypocrites
             ,
             in
             the
             best
             Churches
             there
             were
             dissentions
             ,
             variances
             ,
             and
             Corruptions
             .
             The
             worst
             that
             can
             be
             hence
             inferred
             is
             that
             no
             Church
             on
             earth
             is
             pure
             without
             mixture
             of
             drosse
             ,
             that
             wheat
             and
             tares
             grow
             together
             
               untill
               the
               harvest
            
             .
             They
             that
             imagine
             a
             Church
             on
             earth
             without
             Scandalls
             in
             life
             ,
             without
             corruption
             in
             discipline
             doe
             but
             fancy
             an
             Vtopia
             ,
             an
             Idea
             of
             a
             Church
             in
             their
             braines
             ,
             which
             neither
             is
             
             nor
             ever
             will
             be
             
               in
               rerum
               naturâ
            
             .
             We
             have
             wherewith
             abundantly
             to
             justify
             our
             Religion
             and
             Church
             notwithstanding
             the
             accidents
             of
             Scandalls
             ,
             in
             that
             they
             are
             condemned
             in
             our
             doctrine
             ,
             punished
             in
             our
             governement
             ,
             disclaimed
             by
             most
             ,
             practised
             by
             few
             .
             But
             that
             they
             are
             necessary
             by
             reason
             of
             mens
             corruptions
             ,
             and
             Satans
             working
             even
             where
             there
             is
             true
             religion
             ,
             true
             Church
             ,
             true
             Godlinesse
             ,
             it
             's
             enough
             to
             answer
             them
             ,
             that
             from
             the
             event
             of
             Scandals
             would
             argue
             ,
             that
             our
             Religion
             is
             not
             true
             ,
             or
             our
             Church
             false
             ,
             or
             
             our
             piety
             hypocrisy
             .
          
           
             2
             A
             better
             use
             of
             this
             point
             is
             to
             take
             occasion
             to
             acknowledge
             &
             magnify
             the
             wise
             and
             gratious
             providence
             of
             God
             in
             ordering
             of
             Scandalls
             .
             
             That
             there
             should
             be
             multitudes
             and
             multiplicities
             of
             Scandals
             in
             the
             world
             ,
             that
             every
             where
             Satan
             should
             ,
             I
             say
             not
             lay
             ,
             but
             sow
             ,
             and
             that
             thick
             too
             ,
             snares
             and
             gins
             to
             catch
             the
             Saints
             by
             the
             heeles
             ,
             that
             over
             and
             besides
             the
             world
             ,
             both
             good
             and
             bad
             should
             cast
             stumbling-blocks
             in
             our
             way
             ,
             either
             wittingly
             or
             by
             imprudence
             ,
             &
             withall
             naturall
             corruption
             be
             so
             apt
             to
             be
             busy
             with
             
             them
             ,
             and
             yet
             the
             Saints
             escape
             hell
             ,
             get
             to
             heaven
             ,
             sometimes
             without
             any
             dangerous
             falls
             ,
             sometimes
             without
             any
             wounds
             ,
             this
             is
             the
             admirable
             and
             gratious
             providence
             of
             God
             alone
             .
             It
             's
             a
             thousand
             times
             more
             then
             to
             passe
             by
             the
             mouth
             of
             a
             hundred
             pieces
             of
             ordinance
             discharged
             against
             a
             man
             ,
             and
             yet
             be
             unhurte
             ,
             to
             break
             through
             the
             host
             of
             Philistins
             with
             safety
             ,
             to
             walk
             on
             high
             pinacles
             &
             not
             to
             fall
             downe
             headlong
             ,
             to
             saile
             in
             the
             most
             rough
             and
             dangerous
             seas
             ,
             to
             shoote
             the
             most
             perilous
             gulfs
             ,
             and
             yet
             arrive
             in
             safety
             at
             the
             haven
             .
             
             The
             
               Psalmist
               Psal.
            
             107.
             extolles
             the
             immense
             goodnesse
             of
             God
             in
             his
             preservation
             of
             men
             from
             many
             dangers
             :
             but
             none
             of
             them
             all
             is
             equall
             to
             this
             of
             the
             delivery
             of
             his
             people
             from
             Scandalls
             ,
             &
             therefore
             none
             deserves
             greater
             thanks
             :
             on
             the
             other
             side
             ,
             that
             the
             Almighty
             so
             orders
             it
             ,
             that
             the
             obdurate
             sinner
             is
             insnared
             by
             Scandalls
             to
             his
             perdition
             ,
             yet
             no
             injustice
             ,
             no
             fault
             in
             God
             ,
             this
             is
             the
             wonder
             of
             Gods
             providence
             ,
             to
             be
             entertained
             by
             us
             with
             the
             Apostles
             exclamation
             .
             
               O
               altitudo
               !
               O
               the
               depth
               of
               the
               riches
               both
               of
               the
               wisdome
               
               and
               knowledge
               of
               God.
               Rom.
            
             11.
             33.
             
          
           
             3
             But
             then
             though
             it
             be
             the
             ever-vigilant
             providence
             of
             God
             ,
             
             that
             preserves
             the
             saints
             from
             ruine
             by
             Scandalls
             ,
             and
             his
             just
             judgemēt
             that
             leaves
             the
             wicked
             to
             his
             own
             perdition
             to
             be
             caught
             by
             them
             ;
             yet
             this
             excludes
             not
             ,
             but
             requires
             care
             in
             the
             Godly
             to
             take
             heed
             of
             them
             ,
             and
             condemnes
             the
             impiety
             of
             the
             wicked
             in
             yeelding
             themselves
             to
             stumble
             at
             thē
             .
             For
             it
             is
             the
             vitiousnesse
             of
             the
             one
             ,
             that
             makes
             scandalls
             to
             be
             actually
             such
             to
             him
             ,
             &
             the
             holy
             wisdome
             of
             the
             other
             ,
             whereby
             God
             keeps
             him
             
             from
             being
             overthrown
             by
             them
             :
             wherefore
             it
             behoves
             them
             to
             learne
             to
             
               walke
               circumspectly
               ,
               not
               as
               fooles
               but
               as
               wise
               .
               Ephe.
            
             5.
             15.
             
             And
             to
             this
             end
             ,
             1.
             to
             get
             as
             much
             spirituall
             prudence
             as
             they
             can
             to
             discerne
             them
             ,
             to
             be
             acquainted
             with
             their
             own
             hearts
             by
             frequent
             examination
             ,
             by
             through-knowledge
             of
             their
             naturall
             corruption
             ,
             to
             be
             well
             seen
             in
             the
             
               wils
               and
               methods
            
             ,
             and
             artifices
             of
             Satan
             ,
             whereby
             he
             seekes
             to
             deceive
             and
             devoure
             ,
             to
             know
             the
             dispositions
             of
             wicked
             men
             ,
             and
             weaknesse
             of
             good
             men
             whom
             Satan
             may
             work
             by
             .
             2.
             
             To
             be
             
             ever
             sober
             ,
             and
             watchfull
             ,
             not
             laid
             a
             sleep
             by
             any
             lust
             of
             our
             hearts
             ,
             any
             pride
             &
             selfe-confidence
             ,
             or
             the
             like
             ,
             as
             
               David
               ,
               Hezekiah
               ,
               Peter
               ,
               &c.
            
             were
             ,
             when
             they
             were
             scandalized
             .
             3.
             
             That
             we
             study
             constantly
             in
             Gods
             law
             ,
             and
             cleave
             to
             it
             with
             upright
             hearts
             ,
             which
             is
             a
             sure
             antidote
             against
             this
             poison
             of
             scandalls
             ;
             
               For
               great
               peace
               have
               they
               which
               love
               thy
               law
               ,
               and
               nothing
               shall
               offend
               them
               .
               Psal.
            
             119.
             165.
             4
             
             That
             as
             we
             have
             one
             eye
             still
             to
             our
             way
             that
             we
             stūble
             not
             ,
             so
             the
             other
             still
             on
             God
             in
             fervent
             praier
             to
             him
             ,
             who
             alone
             can
             ,
             and
             will
             keep
             us
             when
             we
             
             seek
             him
             .
          
           
             4
             Lastly
             ,
             
             sith
             notwithstanding
             all
             the
             vigilancy
             and
             warinesse
             of
             a
             Christian
             ,
             scandals
             will
             be
             till
             the
             
               sonne
               of
               Man
               shall
               send
               forth
               his
               Angels
               ,
               and
               they
               shall
               gather
               out
               of
               his
               Kingdome
               all
               things
               that
               offend
               ,
               and
               them
               which
               doe
               iniquity
               .
               Mat.
            
             13.
             41.
             
             The
             righteous
             must
             learne
             with
             patience
             and
             longing
             desire
             ,
             to
             expect
             the
             comming
             of
             the
             son
             of
             man.
             
               Even
               as
               the
               husband-man
               waiteth
               for
               the
               pretious
               fruit
               of
               the
               earth
               ,
               so
               must
               they
               be
               patient
               unto
               the
               comming
               of
               the
               Lord.
               Iames
            
             5.
             7.
             
             Till
             then
             there
             will
             be
             cause
             for
             them
             to
             be
             exercised
             ,
             
             in
             humbling
             themselves
             ,
             and
             mourning
             for
             the
             dishonour
             of
             God
             by
             scandalls
             ;
             as
             
               Lot
               vexed
               his
               righteous
               soule
               with
               hearing
               and
               seeing
               the
               deeds
               of
               the
               Sodomites
               ,
            
             &
             to
             possesse
             their
             soules
             in
             hope
             and
             assurance
             that
             Christ
             will
             come
             ,
             and
             bind
             up
             Satan
             ,
             &
             remove
             all
             scandalls
             ,
             and
             perfect
             his
             Church
             ,
             
               that
               they
               may
               follow
               the
               Lambe
               whither
               soever
               he
               goeth
               .
            
          
        
         
           
           
             CAP.
             2.
             
          
           
             Of
             the
             woe
             belonging
             to
             Scandalizers
             in
             generall
             .
          
           
             HAving
             handled
             the
             first
             proposition
             concerning
             the
             necessity
             of
             Scandalls
             ,
             
             the
             second
             followes
             concerning
             the
             woefull
             condition
             of
             Scandalizers
             ,
             which
             is
             delivered
             elleiptically
             by
             S.
             Luke
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             by
             Saint
             
               Matthew
               fully
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Woe
               be
               to
               that
               man
               by
               whom
               the
               scandall
               cometh
               ,
            
             or
             is
             ;
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             
             as
             much
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             which
             proposition
             the
             particle
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             neverthelesse
             ,
             shews
             to
             be
             added
             in
             manner
             of
             a
             prolepsis
             :
             For
             whereas
             it
             might
             be
             urged
             ,
             if
             there
             be
             a
             necessity
             of
             offences
             ,
             then
             they
             are
             no
             faults
             ,
             nor
             punishable
             ;
             our
             Saviour
             seems
             to
             deny
             this
             consequence
             by
             telling
             us
             ,
             that
             though
             they
             be
             necessary
             ,
             yet
             they
             be
             voluntary
             in
             the
             scandalizers
             ,
             who
             are
             therefore
             culpable
             ,
             and
             punishable
             ,
             
               Woe
               unto
               him
               through
               whom
               they
               come
               .
            
          
           
             Saint
             Hierome
             in
             his
             Commentary
             on
             Math.
             18.
             
             conceives
             that
             in
             this
             speech
             our
             Saviour
             specially
             pointed
             at
             Iudas
             .
             
             T
             is
             true
             that
             Christ
             doth
             pronounce
             a
             woe
             to
             
               Iudas
               Mat.
            
             26.
             24.
             
             But
             that
             these
             words
             in
             my
             Text
             should
             either
             aime
             at
             Iudas
             his
             particular
             fact
             ,
             or
             be
             restrained
             to
             his
             scandalous
             action
             ,
             agrees
             not
             with
             the
             words
             ,
             which
             speak
             of
             woe
             or
             evill
             redundant
             〈…〉
             to
             the
             
               world
               by
               offences
            
             :
             not
             one
             offence
             ,
             and
             of
             scandalizing
             indefinitely
             
               any
               of
               those
               litle
               ones
               that
               believe
               in
               him
               .
            
             Wherefore
             the
             meaning
             is
             ,
             Woe
             ,
             that
             is
             misery
             or
             evill
             shall
             befall
             
               him
               by
               whom
               the
               offence
               cometh
               ,
            
             who
             ever
             he
             be
             .
             And
             the
             conclusion
             that
             it
             affords
             is
             this
             ,
             
               That
               misery
               belongs
               
               to
               him
               that
               is
               the
               cause
               of
               scandalls
               ,
            
             or
             as
             in
             S.
             Mathew
             in
             that
             paralel
             place
             
               Mat.
               18.
               7.
               
               Woe
               shall
               be
               to
               that
               man
               by
               whom
               the
               offence
               commeth
               .
            
          
           
             To
             declare
             which
             truth
             we
             are
             distinctly
             to
             expresse
             .
             
             1.
             
             What
             scandalizers
             this
             woe
             belongs
             to
             .
             2.
             
             What
             the
             woe
             is
             which
             is
             pronoūced
             against
             thē
             .
             3.
             
             Why
             it
             is
             that
             they
             incur
             this
             woe
             .
          
           
             In
             answer
             to
             the
             first
             ,
             
             we
             are
             to
             consider
             ,
             that
             that
             by
             which
             scandall
             comes
             is
             not
             a
             bare
             object
             ,
             but
             a
             person
             ,
             
               (
               woe
               be
               to
               that
               man
               ,
            
             as
             it
             is
             in
             S.
             Mathew
             )
             and
             that
             as
             an
             agent
             in
             causing
             scandall
             .
             
             2.
             
             That
             sometimes
             a
             mā
             may
             be
             a
             scandalizer
             in
             overthrowing
             himselfe
             .
             As
             is
             manifest
             by
             that
             speech
             of
             our
             Saviour
             ,
             
               Mat.
               18.
               8.
               
               If
               thy
               hand
               or
               thy
               foot
               scandalize
               ,
               or
               offend
               thee
               ,
               cut
               them
               off
               .
            
             That
             is
             as
             Interpreters
             conceive
             ,
             if
             thy
             lust
             ,
             or
             will
             cause
             thee
             to
             sin
             ,
             deny
             them
             .
             For
             mens
             own
             carnall
             reason
             ,
             the
             lusts
             of
             their
             own
             hearts
             doe
             ofttimes
             cause
             them
             to
             fall
             ,
             or
             to
             goe
             away
             .
             An
             instance
             is
             the
             example
             of
             the
             
               Psalmist
               ,
               Ps.
               73.
               2.
               
               Whose
               feet
               were
               almost
               gone
               ,
               his
               foot-steps
               had
               wellnigh
               slipt
               .
               For
               he
               was
               envious
               at
               the
               foolish
               ,
               whē
               he
               saw
               the
               prosperity
               of
               
               the
               wicked
               :
            
             His
             own
             understanding
             had
             in
             a
             sort
             tripped
             up
             his
             heeles
             ,
             or
             scandalized
             him
             .
             And
             this
             sort
             of
             scandalizing
             may
             not
             unfitly
             be
             called
             internall
             ▪
             or
             immanent
             ,
             and
             is
             so
             far
             from
             being
             excluded
             here
             ,
             that
             our
             Saviour
             by
             subjoyning
             to
             the
             words
             ,
             
               Mat.
               18.
               7.
               
               Woe
               to
               that
               man
               by
               whom
               the
               offence
               commeth
               ,
            
             presently
             in
             the
             8.
             ver
             .
             
               If
               thy
               hand
               scandalize
               thee
               cut
               it
               off
               ,
            
             (
             which
             is
             meant
             of
             this
             inward
             scandall
             )
             seemes
             to
             have
             plainely
             intended
             it
             :
             And
             therefore
             S.
             Chrysostome
             in
             his
             Homily
             on
             Math.
             18.
             7
             calls
             the
             scandals
             here
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               all
               
               hinderances
               of
               the
               right
               way
               ,
            
             whether
             from
             within
             or
             without
             .
             And
             indeed
             a
             Woe
             doth
             undoubtedly
             belong
             to
             all
             such
             ,
             as
             by
             their
             own
             vaine
             imagination
             ,
             their
             own
             evill
             affections
             doe
             overthrow
             themselves
             ;
             when
             as
             S.
             Iames
             speaks
             ,
             a
             
               man
               is
               drawn
               away
               of
               his
               own
               lust
               and
               entised
               :
            
             for
             as
             it
             followes
             ,
             
             
               then
               when
               lust
               hath
               conceived
               it
               bringeth
               forth
               sinne
               ,
               and
               sinne
               when
               it
               is
               finished
               bringeth
               forth
               death
               .
            
             Accordingly
             occasion
             might
             be
             taken
             hence
             to
             consider
             the
             waies
             of
             selfe-scandalizing
             ,
             which
             are
             in
             a
             manner
             infinite
             ,
             and
             to
             shew
             the
             woe
             consequent
             
             to
             them
             ,
             and
             to
             give
             directions
             to
             prevent
             this
             danger
             .
             But
             this
             is
             besides
             my
             purpose
             in
             handling
             this
             text
             ,
             and
             an
             immense
             taske
             :
             it
             must
             be
             to
             shew
             the
             deceites
             of
             every
             sinne
             ,
             its
             manner
             of
             working
             &c.
             and
             therefore
             letting
             this
             thing
             passe
             only
             with
             this
             admonition
             ,
             that
             it
             behooves
             every
             Christian
             to
             be
             jealous
             of
             his
             own
             heart
             ,
             and
             to
             watch
             it
             narrowly
             ,
             lest
             it
             prove
             a
             Iudas
             to
             him
             ,
             and
             how
             deare
             so
             ever
             his
             lust
             ,
             or
             imagination
             be
             to
             him
             ,
             yet
             it
             must
             be
             cut
             off
             ,
             that
             it
             scandalize
             him
             not
             ,
             remembring
             the
             Counsell
             of
             our
             Saviour
             ,
             
               that
               it
               is
               
               better
               without
               them
               to
               enter
               into
               heaven
               ,
               then
               with
               them
               to
               be
               cast
               into
               hell
               fire
               .
            
             3.
             
             That
             sometimes
             and
             that
             most
             commonly
             ,
             scandalizing
             is
             a
             transeunt
             action
             ,
             and
             he
             is
             said
             to
             cause
             offence
             ,
             that
             harmes
             another
             by
             his
             action
             ,
             and
             this
             may
             be
             called
             externall
             or
             
               transeunt
               scandall
            
             .
             And
             this
             is
             undoubtedly
             here
             meant
             ,
             for
             he
             speaks
             here
             of
             scandalizing
             
               one
               of
               these
               litle
               ones
               that
               believe
               in
               him
               ,
            
             and
             of
             such
             scandall
             as
             whereby
             a
             woe
             comes
             to
             the
             world
             ,
             that
             is
             to
             the
             societies
             &
             rankes
             of
             men
             .
             And
             this
             sort
             of
             Scandalizing
             is
             it
             which
             I
             intend
             to
             treat
             
             of
             .
             4.
             
             That
             of
             this
             sort
             of
             scandalizing
             diverse
             definitions
             are
             given
             .
             There
             is
             this
             definition
             or
             description
             in
             Tertullian
             his
             book
             
               de
               velandis
               virginibus
            
             ,
             where
             he
             defines
             scandall
             ,
             
               Exemplum
               rei
               non
               bonae
               aedificans
               ad
               delictum
               ,
               an
               example
               of
               a
               thing
               not
               good
               building
               to
               sin
               :
            
             which
             description
             though
             it
             doe
             not
             unfitly
             expresse
             what
             is
             the
             scandall
             which
             is
             by
             evill
             example
             ,
             yet
             doth
             it
             not
             sufficiently
             comprize
             all
             sorts
             of
             scandalizing
             another
             ,
             
               v.
               g.
            
             not
             the
             scandalizing
             by
             abuse
             of
             our
             liberty
             in
             things
             indifferent
             ,
             nor
             that
             which
             is
             by
             persecution
             .
             That
             definition
             
             which
             the
             schoole-men
             as
             
               Aqu.
               2
               
               a.
               2
               ae
               .
               q.
               43.
               art
               .
            
             1.
             doe
             cōmōly
             follow
             taken
             from
             S.
             Hierome
             comment
             .
             in
             Math.
             15.
             is
             more
             fit
             to
             comprize
             all
             sorts
             of
             scandall
             to
             another
             .
             
               Scandalum
               est
               dictum
               vel
               factum
               minùs
               rectum
               ,
               praebens
               alteri
               occasionem
               ruinae
            
             ;
             that
             is
             ,
             
               Scandall
               is
               a
               saying
               or
               deed
               ,
               lesse
               or
               not
               right
               ,
               occasioning
               ruine
               to
               another
               .
            
             This
             definition
             is
             good
             enough
             ,
             saving
             that
             the
             terme
             of
             ruine
             being
             a
             metaphor
             (
             and
             according
             to
             Aristotles
             rule
             in
             his
             Topicks
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             All
             metaphors
             are
             obscure
             )
             is
             unfit
             for
             a
             definition
             
             till
             explained
             :
             wherefore
             it
             is
             needfull
             we
             should
             shew
             more
             plainly
             what
             is
             meant
             by
             ruine
             in
             this
             definition
             .
             By
             ruine
             ,
             or
             falling
             ,
             is
             doubtlesse
             meant
             here
             not
             corporall
             ruine
             or
             falling
             of
             the
             body
             ,
             but
             spirituall
             ruine
             or
             the
             falling
             of
             the
             minde
             .
             Now
             this
             spirituall
             ruine
             is
             primarily
             understood
             of
             falling
             into
             sinne
             ,
             whether
             it
             be
             greater
             ,
             as
             Apostacy
             from
             the
             faith
             ,
             heresy
             ,
             infidelity
             ,
             Idolatry
             or
             the
             like
             ;
             or
             lesser
             as
             by
             causing
             a
             slower
             progresse
             in
             Religion
             ,
             unchearfulnesse
             therein
             ,
             impediment
             to
             any
             other
             duty
             a
             Christian
             or
             an
             
             unbeliever
             should
             doe
             .
             If
             any
             be
             asked
             whether
             any
             griefe
             or
             displicency
             of
             mind
             ,
             
             or
             anger
             ,
             which
             are
             the
             effects
             of
             Scandall
             ,
             as
             is
             before
             shewed
             may
             be
             called
             ruine
             of
             another
             ,
             according
             to
             this
             definition
             ?
             whereto
             I
             answer
             :
             
             The
             griefe
             displicency
             or
             anger
             that
             ariseeth
             from
             another
             mans
             saying
             or
             deed
             ,
             is
             sometimes
             just
             and
             necessary
             ,
             when
             the
             words
             or
             deeds
             be
             manifestly
             evill
             ;
             such
             was
             the
             griefe
             of
             the
             Corinthians
             for
             the
             scandall
             of
             the
             incestuous
             person
             ;
             our
             Saviours
             indignation
             at
             the
             hardnesse
             of
             the
             Pharisees
             hearts
             :
             such
             was
             the
             griefe
             or
             vexation
             
             of
             righteous
             
               Lot
               ,
               in
               hearing
               and
               seeing
               the
               ungodly
               deeds
               of
               the
               Sodomites
               ,
               Davids
            
             griefe
             
               because
               men
               kept
               not
               Gods
               Law.
            
             And
             this
             griefe
             is
             a
             necessary
             duty
             in
             them
             that
             mourne
             ,
             but
             a
             sinne
             and
             scandall
             in
             them
             that
             cause
             it
             .
             A
             ruine
             therefore
             it
             cannot
             be
             said
             to
             be
             in
             the
             primary
             sense
             ,
             as
             ruine
             imports
             falling
             into
             sin
             ,
             but
             ruine
             it
             may
             be
             said
             to
             be
             in
             a
             secondary
             sense
             ,
             as
             ruine
             imports
             any
             affliction
             of
             the
             soule
             ;
             and
             with
             this
             explication
             the
             terme
             
               [
               ruine
            
             ]
             may
             fitly
             enough
             expresse
             the
             effect
             of
             this
             scandall
             .
             Sometimes
             the
             sorrow
             ,
             displicencie
             ,
             and
             anger
             
             that
             ariseth
             in
             the
             person
             offended
             ,
             from
             the
             sayings
             and
             deeds
             of
             another
             are
             unjust
             ,
             both
             in
             him
             that
             is
             offended
             ,
             and
             in
             him
             that
             offends
             :
             this
             is
             when
             a
             man
             is
             grieved
             at
             the
             use
             of
             another
             mās
             lawfull
             liberty
             in
             things
             indifferent
             by
             reason
             of
             his
             owne
             weaknesse
             of
             faith
             ,
             thinking
             that
             to
             be
             unlawfull
             which
             is
             not
             ;
             as
             those
             that
             were
             offended
             at
             their
             brethrens
             neglect
             of
             daies
             ,
             and
             difference
             of
             meats
             ,
             Rom.
             14
             which
             thing
             is
             unjust
             in
             him
             that
             is
             thus
             offended
             ,
             and
             it
             is
             also
             unjust
             in
             him
             that
             offends
             ,
             when
             without
             Charity
             to
             his
             brother
             he
             heeds
             not
             ,
             as
             
             he
             ought
             ,
             the
             avoiding
             of
             grieving
             his
             brother
             contrary
             minded
             .
             And
             this
             griefe
             may
             be
             called
             ,
             ruine
             of
             the
             person
             offended
             ,
             not
             only
             in
             the
             secondary
             sense
             ,
             but
             also
             in
             the
             
               primary
               sense
            
             ,
             occasioning
             not
             only
             griefe
             ,
             but
             also
             uncharitable
             judging
             ,
             dis-union
             ,
             or
             diminution
             of
             affections
             ,
             &
             sometimes
             further
             sins
             .
             Sometimes
             the
             griefe
             is
             unjust
             in
             the
             person
             offended
             ,
             but
             not
             in
             the
             person
             offending
             .
             As
             many
             were
             offended
             at
             our
             Saviours
             ,
             and
             the
             Apostles
             preaching
             ,
             which
             yet
             were
             their
             necessary
             duties
             ;
             such
             persons
             were
             not
             only
             angred
             ,
             but
             
             sometimes
             forsook
             them
             and
             their
             fellowship
             ,
             by
             reason
             of
             such
             preaching
             ,
             and
             so
             the
             preaching
             was
             a
             scandall
             to
             them
             ,
             and
             a
             ruine
             ,
             both
             in
             the
             primary
             and
             secondary
             sense
             ,
             but
             through
             their
             own
             default
             ;
             and
             therefore
             unjustly
             on
             their
             part
             .
             With
             this
             explication
             I
             conceive
             the
             definition
             given
             to
             be
             sufficient
             ,
             and
             right
             enough
             .
             5.
             
             That
             sinnes
             of
             thought
             are
             not
             scandalls
             ,
             unlesse
             they
             break
             out
             into
             acts
             ,
             whether
             of
             wordes
             or
             deeds
             .
             If
             smothered
             or
             stayed
             within
             they
             are
             sinnes
             ,
             but
             not
             scandals
             .
             6
             That
             then
             an
             offence
             is
             said
             to
             come
             by
             a
             man
             ,
             
             either
             when
             his
             intention
             is
             to
             harme
             his
             brother
             by
             his
             fact
             ,
             as
             Balaam
             did
             Revel
             .
             2.
             14.
             or
             the
             nature
             and
             quality
             of
             the
             fact
             is
             apt
             to
             harme
             others
             ,
             as
             in
             S.
             Peters
             advice
             ,
             Math.
             16.
             23.
             
             In
             either
             of
             these
             two
             Cases
             it
             is
             
               scandalum
               datum
            
             ,
             or
             
               active
               scandall
            
             ,
             and
             the
             man
             that
             is
             the
             agent
             in
             such
             facts
             or
             words
             ,
             is
             one
             
               by
               whom
               the
               offence
               cōmeth
            
             .
             But
             if
             a
             man
             doe
             his
             duty
             and
             men
             are
             scandalized
             ,
             if
             the
             offence
             were
             neither
             intended
             by
             the
             agent
             of
             the
             fact
             ,
             nor
             come
             from
             the
             nature
             of
             the
             action
             ,
             but
             from
             the
             ill
             disposition
             of
             him
             that
             is
             offended
             ,
             it
             is
             to
             be
             
             conceived
             to
             be
             only
             
               ex
               accidente
               ,
               accidentally
            
             ,
             to
             him
             whose
             action
             did
             offend
             ,
             and
             therefore
             it
             is
             in
             relation
             to
             him
             only
             
               scandalum
               passivum
               ,
               a
               passive
               scandall
               ,
               non
               datum
               sed
               acceptum
               ,
               not
               given
               by
               him
               ,
               but
               taken
               by
               the
               offended
               party
               ,
            
             who
             is
             thereby
             the
             scandalizer
             of
             himselfe
             ,
             or
             
               he
               by
               whom
               the
               offence
               cometh
               .
            
             Our
             Saviours
             discourse
             concerning
             the
             eating
             of
             his
             flesh
             ,
             offended
             the
             
               Capernaites
               Iohn
            
             6.
             60.
             61.
             
             But
             this
             was
             not
             by
             reason
             of
             Christs
             sermon
             ,
             which
             was
             of
             a
             necessary
             truth
             :
             but
             from
             their
             own
             perverse
             ignorance
             .
             In
             like
             manner
             the
             Pharisees
             
             were
             offended
             at
             Christs
             doctrine
             concerning
             the
             cause
             of
             defilement
             .
             Math.
             15.
             12.
             but
             of
             this
             scandall
             not
             our
             Saviours
             doctrine
             ,
             but
             their
             owne
             malice
             was
             the
             proper
             cause
             .
             The
             fact
             of
             the
             Reubenites
             offended
             the
             other
             tribes
             Iosh.
             22.
             10.
             11.
             12.
             but
             this
             was
             through
             their
             own
             mistake
             .
             Now
             the
             woe
             here
             denounced
             belongs
             not
             to
             those
             through
             whose
             actions
             scandall
             comes
             by
             accident
             :
             but
             those
             that
             give
             ,
             or
             cause
             scandall
             ,
             either
             in
             their
             
               intention
               ,
               or
               according
               to
               the
               nature
               ,
               quality
               ,
               or
               manner
               of
               their
               action
               .
            
             So
             that
             ,
             that
             to
             
             which
             this
             woe
             belongs
             ,
             is
             not
             an
             object
             ,
             but
             an
             agent
             ,
             not
             only
             as
             scandalizing
             himselfe
             ,
             but
             another
             ,
             not
             by
             an
             action
             of
             the
             imagination
             ,
             but
             of
             word
             or
             deed
             ,
             bringing
             ruine
             to
             another
             ,
             either
             in
             a
             primary
             or
             secondary
             sense
             ,
             not
             by
             accident
             ,
             but
             eyther
             by
             direct
             intention
             ,
             or
             by
             reason
             of
             the
             nature
             ,
             quality
             ,
             or
             manner
             of
             the
             action
             .
          
           
             In
             answer
             to
             the
             second
             quaere
             .
             The
             particle
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             woe
             is
             used
             in
             our
             Saviours
             sayings
             to
             signifie
             some
             grievous
             judgement
             or
             calamity
             ,
             both
             temporall
             ,
             as
             Mat.
             23.
             29.
             the
             woe
             denounced
             to
             the
             Pharisees
             is
             expressed
             
             v.
             33.
             to
             bee
             the
             
               damnation
               of
               hell
            
             .
             And
             that
             this
             woe
             is
             here
             denounced
             to
             scandalizers
             appeares
             by
             the
             aggravation
             in
             the
             2.
             verse
             ,
             where
             to
             
               have
               a
               milstone
               hanged
               about
               his
               necke
               ,
               and
               to
               be
               cast
               into
               the
               sea
               ,
            
             is
             made
             lesse
             than
             the
             woe
             here
             denounced
             to
             the
             scandalizer
             ,
             and
             Mat.
             18.
             7.
             when
             our
             Saviour
             had
             said
             ,
             
               Woe
               '
               to
               the
               man
               by
               whom
               the
               offēce
               commeth
               ,
            
             he
             addes
             immediatly
             
               v.
               8.
               that
               the
               hand
               offending
               should
               be
               cut
               off
               ,
            
             that
             the
             scandalizer
             by
             retaining
             his
             two
             hands
             ,
             
               be
               not
               cast
               into
               hell
               fire
               .
            
             Hell
             fire
             or
             the
             damnation
             of
             hell
             is
             the
             chiefe
             and
             greatest
             
             woe
             due
             to
             the
             scandalizer
             .
             But
             besides
             it
             there
             's
             a
             woe
             also
             of
             temporall
             death
             awarded
             sometimes
             to
             scandalizers
             .
             For
             this
             reason
             was
             Balaam
             the
             sonne
             of
             Peor
             slaine
             with
             the
             sword
             Num.
             31.
             8.
             that
             God
             might
             be
             avenged
             of
             him
             for
             his
             practise
             
               in
               teaching
               Balaak
               to
               lay
               a
               stumbling
               block
               before
               the
               children
               of
               Israel
               .
               Elies
            
             sons
             sinned
             greatly
             in
             their
             scandalous
             facts
             :
             
               for
               men
               abhorred
               the
               offering
               of
               the
               Lord
               ,
               1.
               
               Sam.
            
             2.
             17.
             
             The
             issue
             was
             ,
             they
             were
             both
             slaine
             by
             the
             Philistins
             in
             one
             day
             .
             Likewise
             other
             temporall
             woes
             on
             their
             soules
             ,
             bodies
             ,
             
             names
             ,
             estates
             ,
             posterity
             ,
             &c.
             are
             inflicted
             by
             God
             on
             scandalizers
             .
             Thus
             was
             David
             filled
             with
             trouble
             of
             soule
             for
             his
             sin
             in
             the
             matter
             of
             
               Vriah
               ,
               by
               which
               he
               caused
               the
               enemies
               of
               the
               Lord
               to
               blaspheame
               ,
            
             so
             that
             hee
             was
             faine
             to
             beg
             hard
             for
             restitution
             of
             joy
             &
             comfort
             ,
             Psal.
             51.
             8.
             12.
             
             And
             the
             incestuous
             Corinthian
             was
             so
             plunged
             over
             head
             and
             eares
             in
             sorrow
             that
             hee
             was
             almost
             drown'd
             with
             it
             .
             2.
             
             Cor.
             2.
             7.
             hee
             was
             cast
             out
             of
             the
             Church
             ,
             delivered
             over
             to
             
               Satan
               .
               David
            
             for
             the
             fore-named
             sin
             was
             haunted
             with
             griefes
             in
             his
             children
             almost
             to
             
             his
             dying
             day
             ,
             and
             it
             stil
             lies
             as
             a
             blot
             upon
             his
             name
             .
             The
             Priests
             that
             make
             others
             stumble
             at
             the
             Law
             ,
             and
             threatned
             with
             contemptiblenesse
             ,
             Malac.
             2.
             8.
             9.
             
             No
             active
             scandall
             scapes
             scot-free
             ,
             there
             's
             none
             veniall
             ,
             every
             one
             hath
             it's
             measure
             of
             woe
             ;
             yet
             not
             all
             alike
             .
             For
             some
             of
             these
             scandalls
             are
             more
             heinous
             then
             others
             ,
             and
             therefore
             incurre
             a
             greater
             woe
             .
             As
             for
             instance
             ,
             some
             scandalls
             consist
             in
             facts
             in
             their
             kind
             evill
             ,
             and
             these
             are
             worse
             than
             other
             scandalls
             which
             arise
             onely
             from
             the
             abuse
             of
             our
             liberty
             ,
             in
             things
             lawfull
             .
             The
             scandall
             of
             Elies
             
             sonnes
             in
             respect
             of
             the
             foule
             nature
             of
             their
             facts
             was
             worse
             then
             than
             the
             scandall
             of
             the
             strong
             in
             faith
             by
             the
             eating
             of
             meats
             with
             offence
             ,
             mentioned
             .
             Rom.
             14.
             2.
             
             Some
             scandalls
             are
             worse
             than
             other
             ,
             
               ratione
               causae
            
             ,
             in
             respect
             of
             the
             cause
             from
             whence
             they
             arise
             .
             As
             scandalls
             from
             malice
             ,
             and
             subdolous
             intents
             are
             worse
             than
             those
             that
             arise
             from
             ignorance
             and
             imprudence
             ;
             Balaams
             scandall
             by
             devising
             and
             counselling
             Balak
             how
             to
             intrap
             the
             Israelites
             was
             worse
             than
             Peters
             advising
             of
             Christ
             to
             desist
             from
             his
             purpose
             of
             going
             to
             Hierusalem
             to
             suffer
             
             3.
             
             Some
             scandalls
             are
             worse
             then
             others
             in
             regard
             of
             the
             eminency
             of
             the
             person
             offending
             ;
             because
             they
             bring
             a
             greater
             staine
             to
             the
             profession
             ,
             and
             become
             a
             greater
             danger
             to
             men
             ,
             apt
             to
             stumble
             :
             Thus
             Davids
             sinne
             in
             the
             matter
             of
             Vriah
             the
             Hittite
             was
             greater
             then
             the
             sinne
             of
             the
             adulteresse
             mentioned
             Io.
             8.
             
             The
             scandalous
             fact
             of
             a
             Clergy-man
             worse
             then
             of
             the
             people
             ,
             of
             a
             Magistrate
             than
             a
             subject
             ,
             of
             a
             noble
             person
             than
             one
             of
             the
             Commons
             .
             
               Vbi
               sublimior
               praerogativa
               ibi
               major
               culpa
               .
            
             
             Saith
             
               Salvian
               ,
               where
               the
               dignity
               is
               higher
               ,
               the
               fault
               is
               the
               greater
               .
            
             
             4.
             
             In
             respect
             of
             the
             issue
             and
             event
             of
             the
             scandall
             ,
             some
             scandals
             are
             worse
             than
             others
             ,
             as
             when
             the
             event
             with
             a
             litle
             heed
             might
             have
             bin
             foreseen
             ,
             when
             the
             issue
             is
             not
             only
             the
             alienation
             or
             grieving
             of
             another
             ,
             but
             also
             Apostasy
             of
             some
             ,
             hardening
             of
             others
             ,
             occasioning
             others
             to
             blaspheame
             the
             name
             of
             God
             ,
             to
             inveigh
             against
             the
             truth
             ,
             Gospell
             ,
             Religion
             ,
             &c.
             
             Thus
             the
             incestuous
             Corinthians
             fact
             was
             worse
             than
             the
             fact
             of
             those
             that
             eat
             with
             offence
             to
             their
             brethren
             things
             offered
             to
             the
             Idols
             .
             5.
             
             In
             respect
             of
             the
             number
             and
             quality
             of
             persons
             scandaliz'd
             ,
             
             the
             scandals
             of
             some
             are
             worse
             then
             of
             others
             .
             For
             it
             is
             worse
             to
             scandalize
             many
             than
             few
             ,
             weake
             Christians
             than
             stronger
             &c.
             
             So
             that
             these
             and
             such
             like
             Considerations
             vary
             much
             the
             degree
             of
             the
             sinne
             of
             scandalizing
             ,
             and
             consequently
             of
             the
             woe
             due
             it
             .
             Yet
             so
             that
             none
             ,
             but
             hath
             it's
             woe
             allotted
             to
             it
             .
             
          
           
             In
             answer
             to
             the
             third
             question
             .
             The
             reasons
             of
             this
             woe
             awarded
             to
             scandalizers
             are
             taken
             1.
             from
             the
             nature
             of
             the
             sinne
             .
             For
             all
             scandalizing
             though
             but
             by
             abuse
             of
             our
             liberty
             in
             things
             indifferent
             is
             against
             charity
             ,
             as
             the
             Apostle
             teacheth
             .
             
             Rom.
             14.
             15.
             
             For
             true
             charity
             should
             move
             us
             to
             serve
             ,
             and
             helpe
             ,
             and
             sustaine
             one
             another
             ,
             Gal.
             5.
             13.
             not
             to
             harme
             deject
             and
             grieve
             one
             another
             .
             Now
             the
             law
             of
             charity
             is
             a
             fundamentall
             law
             ,
             
               the
               law
               of
               Christ
               ,
               Gal.
            
             6.
             2.
             and
             therefore
             in
             this
             respect
             scandalizing
             is
             a
             sinne
             against
             our
             brother
             ,
             and
             against
             Christ
             ,
             1.
             
             Cor.
             8.
             12.
             
             Wherefore
             according
             to
             the
             rules
             of
             equity
             he
             that
             regards
             not
             to
             shew
             love
             to
             others
             ,
             deserves
             to
             be
             deprived
             of
             favour
             and
             love
             himselfe
             ;
             there
             being
             no
             rule
             more
             equall
             than
             that
             of
             our
             Saviour
             ,
             
               Mat.
               7.
               2.
               
               With
               what
               measure
               yee
               meet
               it
               
               shall
               be
               measured
               to
               you
               againe
               .
            
             But
             when
             the
             scandalizing
             is
             not
             by
             ignorance
             ,
             but
             wittingly
             and
             willingly
             ,
             then
             it
             is
             much
             more
             against
             charity
             ,
             and
             therefore
             justly
             deserves
             a
             greater
             woe
             .
             As
             when
             men
             scandalize
             of
             set
             purpose
             either
             as
             the
             Pharisees
             that
             under
             pretence
             of
             long
             prayers
             and
             fasting
             
               devoure
               widdow●s
            
             houses
             ,
             by
             their
             shew
             of
             devotion
             gayned
             Proselytes
             ,
             
               and
               made
               them
               two-fold
               more
               the
               children
               of
               hell
               than
               themselves
               .
               Mat.
            
             23.
             14.
             15.
             or
             as
             our
             Saviour
             sayes
             
               of
               false
               Prophets
               that
               put
               on
               sheeps
               cloathing
               ,
               but
               inwardly
               are
               ravening
               wolves
               .
               Mat.
               7.
               
               15.
               or
               Foxes
               in
               the
               deserts
               .
            
             Ezek.
             13.
             4.
             
             
               They
               shall
               receive
               the
               greater
               damnation
               ,
            
             in
             that
             not
             only
             virtually
             ,
             but
             formally
             ,
             not
             only
             privatively
             ,
             but
             also
             positively
             they
             sinne
             against
             charity
             .
             Adde
             hereunto
             that
             if
             the
             scandalous
             fact
             be
             such
             an
             act
             as
             is
             in
             it's
             nature
             an
             enormous
             sinne
             ,
             which
             though
             it
             were
             done
             never
             so
             secretly
             ,
             yet
             it
             would
             highly
             provoke
             God
             :
             then
             it
             is
             to
             speake
             with
             the
             Apostle
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             excessively
             sinfull
             ,
             
             in
             that
             it
             is
             both
             a
             grievous
             transgression
             ,
             and
             a
             grievous
             scandall
             ,
             and
             consequently
             compound
             iniquity
             .
             In
             which
             
             respect
             the
             sin
             of
             Hophni
             and
             Phinehas
             in
             their
             violent
             profanations
             ,
             &
             their
             outragious
             abusing
             of
             women
             even
             before
             the
             Tabernacle
             of
             the
             congregation
             ,
             
               was
               very
               great
               before
               the
               Lord
               ,
               for
               men
               abhorred
               the
               offering
               of
               the
               Lord.
               1.
               
               Sam.
            
             2.
             17.
             
             And
             Davids
             deed
             in
             defileing
             Bathsheba
             ,
             and
             murdering
             her
             husband
             was
             exceeding
             greivous
             ,
             
               in
               that
               he
               gave
               occasion
               to
               the
               enemies
               of
               the
               Lord
               to
               blaspheame
               .
               2.
               
               Sam.
            
             12.
             14.
             2.
             
             From
             the
             effects
             of
             it
             .
             
             The
             immediate
             and
             principall
             effect
             of
             scandalls
             is
             the
             harme
             of
             our
             brothers
             soule
             ,
             by
             wounding
             their
             conscience
             ,
             as
             the
             
             Apostle
             speaks
             1.
             
             Cor.
             8.
             12.
             and
             
               quantum
               ad
               scandalizantem
            
             ,
             as
             much
             as
             pertaines
             to
             the
             scandalizer
             the
             destruction
             of
             him
             ,
             
               for
               whom
               Christ
               dyed
            
             ,
             as
             the
             same
             Apostle
             speaks
             .
             1.
             
             
               Cor.
               8.
               11.
               
               Rom.
            
             14.
             15.
             
             I
             say
             not
             that
             every
             soule
             that
             is
             scandalized
             doth
             eventually
             perish
             ,
             nor
             doe
             I
             meddle
             with
             the
             dispute
             concerning
             Christs
             intention
             in
             dying
             for
             them
             that
             perish
             :
             But
             this
             I
             say
             that
             he
             that
             scandalizeth
             a
             soule
             ,
             for
             w
             ch
             ,
             for
             ought
             he
             knowes
             Christ
             dyed
             ,
             and
             for
             which
             hee
             is
             to
             conceive
             Christ
             died
             ,
             and
             thereby
             moves
             him
             to
             turne
             into
             the
             way
             of
             
             perdition
             ,
             doeth
             for
             so
             much
             as
             concerns
             his
             action
             ,
             cause
             
               his
               brother
               to
               perish
               for
               whom
               Christ
               died
               ,
            
             although
             hee
             neither
             in
             the
             event
             perish
             not
             ,
             nor
             Christ
             in
             his
             intention
             offered
             up
             himselfe
             as
             a
             sacrifice
             to
             his
             father
             to
             appease
             his
             wrath
             for
             him
             .
             For
             it
             is
             meerely
             
               ex
               accidenti
            
             by
             accident
             to
             the
             scandalizers
             action
             ,
             that
             either
             his
             brother
             perished
             not
             ,
             or
             Christ
             died
             not
             for
             him
             .
             Even
             as
             he
             that
             maliciously
             intending
             to
             wound
             
               Iason
               ,
               Phaeraeus
            
             did
             by
             accident
             cure
             him
             of
             an
             Apostem
             ,
             his
             fortune
             was
             admirable
             ,
             but
             his
             malice
             nothing
             lesse
             in
             his
             wound
             
             by
             that
             accident
             .
             Surely
             every
             man
             ought
             to
             bee
             tender
             of
             his
             brothers
             soule
             that
             it
             perish
             not
             by
             his
             action
             .
             And
             if
             notwithstanding
             his
             scandalous
             fact
             yet
             hee
             perish
             not
             ,
             this
             cōmends
             Gods
             goodnesse
             ,
             but
             lessens
             not
             his
             naughtinesse
             .
             Every
             man
             ought
             to
             bee
             tender
             of
             the
             soule
             of
             his
             brother
             ,
             as
             if
             he
             were
             certain
             Christ
             died
             for
             him
             ,
             when
             in
             appearance
             to
             him
             Christ
             died
             for
             him
             ,
             and
             hee
             that
             is
             not
             so
             ,
             is
             injurious
             to
             Christ
             ,
             whether
             Christ
             intended
             to
             dye
             for
             the
             person
             scandalized
             or
             no
             :
             Even
             as
             he
             that
             does
             a
             thing
             lawfull
             ,
             which
             his
             owne
             conscience
             
             judgeth
             unlawfull
             ,
             sinnes
             damnably
             ,
             as
             if
             the
             thing
             were
             in
             it selfe
             unlawfull
             Rom.
             14.
             23.
             
             Now
             doeth
             not
             he
             that
             cares
             not
             to
             destroy
             anothers
             soule
             deserve
             to
             have
             his
             owne
             soule
             lost
             ?
             should
             his
             soule
             bee
             regarded
             by
             God
             ,
             that
             makes
             no
             account
             of
             his
             brothers
             ?
             If
             a
             Cain
             or
             Iudas
             betray
             or
             destroy
             anothers
             life
             ,
             who
             is
             aggrieved
             that
             they
             loose
             theirs
             ?
             If
             a
             monstrous
             Caligula
             be
             so
             minded
             that
             he
             hee
             care
             not
             though
             all
             mens
             heads
             were
             off
             so
             that
             his
             might
             stay
             on
             ,
             who
             can
             except
             against
             God
             for
             letting
             vengeance
             loose
             upon
             him
             ?
             Adde
             hereunto
             that
             
             besides
             the
             principall
             and
             immediate
             effect
             of
             scandals
             many
             other
             evills
             by
             breach
             of
             charity
             ,
             contentions
             ,
             schismes
             &c.
             follow
             upon
             them
             ,
             which
             as
             they
             bring
             woe
             to
             the
             world
             ,
             so
             doth
             the
             woe
             brought
             on
             others
             justly
             rebound
             on
             the
             head
             of
             him
             that
             casts
             it
             .
             
          
           
             For
             application
             of
             this
             truth
             .
             1.
             
             That
             which
             hath
             been
             said
             manifests
             unto
             us
             both
             the
             sinfulnesse
             and
             the
             danger
             of
             those
             that
             heed
             not
             their
             wayes
             to
             avoyde
             scandalizing
             of
             others
             ,
             that
             watch
             not
             over
             their
             words
             or
             actions
             least
             they
             cause
             others
             to
             stumble
             .
             It
             is
             not
             to
             bee
             
             denied
             but
             that
             there
             are
             some
             who
             through
             overfearfullnesse
             of
             giving
             scandall
             ,
             doe
             omit
             things
             fit
             for
             them
             to
             doe
             ,
             which
             ariseth
             through
             want
             of
             knowing
             in
             what
             cases
             scandall
             is
             to
             bee
             feared
             ,
             in
             what
             not
             ,
             out
             of
             imprudence
             in
             not
             discernning
             the
             difference
             of
             persons
             .
             This
             errour
             is
             the
             more
             pardonable
             in
             that
             it
             likely
             comes
             not
             out
             of
             an
             evil
             disposition
             ,
             but
             out
             of
             a
             tender
             conscience
             ,
             joyned
             with
             a
             weak
             understanding
             .
             Nor
             likely
             doth
             it
             procure
             other
             hurt
             than
             the
             lessening
             of
             the
             esteem
             of
             the
             person
             scrupulous
             ,
             &
             the
             exposing
             him
             to
             contempt
             
             and
             derision
             ,
             in
             some
             ,
             to
             pitty
             in
             others
             ;
             excepting
             when
             such
             scrupulosity
             causeth
             disobedience
             to
             the
             necessary
             commands
             of
             governours
             ,
             or
             breeds
             superstition
             ,
             or
             the
             like
             evils
             .
             Yet
             this
             is
             an
             evill
             in
             that
             it
             is
             an
             errror
             ,
             and
             somewhat
             intrencheth
             on
             Gods
             prerogative
             ,
             in
             making
             that
             to
             bee
             sin
             ,
             which
             he
             hath
             not
             made
             sin
             :
             and
             therefore
             is
             to
             bee
             shunned
             ,
             not
             to
             be
             cherished
             .
             But
             such
             likely
             are
             but
             few
             .
             The
             most
             of
             people
             mind
             and
             prosecute
             their
             pleasure
             ,
             profit
             ,
             credit
             ,
             preferment
             ,
             content
             ,
             &c.
             but
             litle
             or
             nothing
             regard
             what
             scandall
             followes
             
             thereon
             ,
             many
             are
             of
             that
             impetuous
             resolutiō
             that
             they
             will
             have
             their
             sports
             not
             unlawfull
             in
             themselves
             ,
             though
             they
             will
             certainly
             occasion
             drunkennesse
             ,
             quarrelling
             ,
             blood-shed
             ,
             idlenes
             ,
             undoing
             of
             families
             ,
             and
             such
             like
             evils
             .
             So
             that
             in
             a
             sort
             they
             resolve
             like
             unto
             that
             Pope
             ,
             who
             said
             that
             hee
             would
             have
             his
             dish
             of
             meat
             in
             spight
             of
             God
             ,
             so
             these
             are
             bent
             to
             have
             their
             sports
             in
             spight
             of
             their
             brethren
             ;
             yea
             and
             of
             God
             too
             ,
             that
             commands
             them
             not
             to
             offend
             their
             brethren
             .
             And
             as
             men
             are
             affected
             to
             their
             pleasure
             ,
             so
             they
             are
             to
             their
             profits
             ,
             preferments
             ,
             
             credit
             ,
             ends
             ,
             yea
             their
             vaine
             customes
             .
             So
             violent
             is
             the
             streame
             of
             their
             wills
             ,
             that
             they
             will
             have
             their
             course
             ,
             although
             they
             not
             only
             overthrow
             many
             lives
             ,
             and
             states
             ,
             but
             also
             drowne
             many
             soules
             in
             perdition
             .
             Too
             too
             many
             are
             of
             Cains
             mind
             ,
             who
             when
             he
             was
             demanded
             of
             God
             ,
             where
             his
             brother
             was
             answered
             angerly
             
               Gen.
               4.
               9.
               
               Am
               I
               my
               brothers
               keeper
               ?
            
             They
             care
             not
             whether
             they
             sinke
             or
             swimme
             ,
             their
             consciences
             be
             whole
             or
             wounded
             ,
             they
             stumble
             or
             goe
             upright
             ,
             they
             perish
             or
             be
             saved
             ,
             would
             it
             could
             be
             truely
             said
             that
             there
             
             were
             no
             ministers
             of
             the
             Gospell
             ,
             no
             Magistrates
             ,
             no
             Parents
             ,
             no
             masters
             ,
             that
             by
             their
             courses
             shew
             that
             they
             make
             light
             account
             of
             the
             stumbling
             of
             mens
             soules
             ,
             so
             they
             may
             have
             their
             will
             ?
             surely
             there
             should
             bee
             (
             if
             there
             were
             any
             sparke
             of
             true
             charity
             in
             men
             )
             a
             zeale
             to
             the
             good
             of
             their
             brethrens
             soules
             ,
             and
             accordingly
             
               of
               some
               to
               have
               compassion
               ,
               putting
               a
               difference
               ,
               and
               others
               to
               save
               with
               feare
               ,
               pulling
               them
               out
               of
               the
               fire
               :
               hating
               even
               the
               garment
               spotted
               by
               the
               slesh
               ,
               that
               it
               may
               not
               infect
               others
               .
               Iude
               22.
               23.
               
               Knowing
               that
               hee
               which
               converts
               a
               sinner
               from
               the
               
               errour
               of
               his
               way
               shall
               save
               a
               soule
               from
               death
               ,
               and
               shall
               hide
               a
               multitude
               of
               sinnes
               .
               Iames
            
             5.
             20.
             
             But
             alas
             :
             so
             great
             is
             the
             vitious
             selfe-love
             of
             men
             that
             for
             their
             owne
             pleasures
             ,
             profit
             ,
             preferment
             ,
             vaine
             glory
             ,
             and
             such
             like
             ends
             ,
             they
             draw
             innumerable
             soules
             into
             hell
             with
             them
             ,
             sometimes
             by
             perverting
             their
             faith
             ,
             sometimes
             by
             corrupting
             their
             devotions
             ,
             sometimes
             by
             vitiating
             their
             manners
             ,
             and
             yet
             as
             if
             they
             were
             all
             Popes
             no
             man
             must
             say
             unto
             them
             what
             doest
             thou
             ?
             To
             omit
             other
             instances
             of
             lesse
             account
             .
             To
             maintaine
             the
             great
             Idoll
             of
             latter
             ages
             the
             
               Papall
               
               Monarchy
            
             .
             What
             grosse
             superstitions
             have
             been
             maintained
             ,
             what
             practises
             have
             been
             devised
             ,
             and
             used
             to
             the
             seducing
             of
             whole
             nations
             of
             people
             ,
             holding
             them
             in
             blindnesse
             and
             superstition
             to
             their
             perdition
             ,
             yea
             to
             the
             reproach
             of
             the
             religion
             of
             Christ
             even
             by
             Iewes
             ,
             Turks
             ,
             and
             Infidels
             ;
             it
             were
             infinite
             to
             relate
             .
             How
             carelesse
             many
             others
             are
             to
             scandalize
             milions
             of
             soules
             that
             they
             may
             attaine
             to
             ,
             or
             maintain
             secular
             greatnesse
             ,
             I
             forbeare
             to
             speak
             it
             being
             too
             manifest
             to
             the
             world
             .
             All
             which
             dispositions
             and
             practises
             ,
             how
             damnable
             they
             be
             ,
             
             oh
             that
             men
             would
             consider
             ,
             that
             they
             may
             prevent
             the
             woe
             here
             denounced
             by
             our
             Saviour
             ,
             and
             take
             heed
             how
             they
             slight
             their
             brothers
             spirit
             ,
             lest
             they
             draw
             downe
             eternall
             vengeance
             on
             themselves
             from
             the
             Father
             of
             spirits
             ,
             and
             by
             valuing
             at
             so
             low
             a
             rate
             their
             brothers
             soule
             ,
             make
             the
             market
             cheap
             for
             their
             owne
             .
          
           
             Wherefore
             in
             the
             second
             place
             we
             are
             to
             be
             admonished
             ,
             
             that
             as
             we
             are
             to
             look
             to
             our
             feet
             that
             we
             stumble
             not
             our selves
             ,
             so
             to
             take
             heed
             to
             our
             actions
             that
             they
             overthrow
             not
             others
             .
             The
             Almighty
             hath
             forbidden
             
             in
             his
             law
             to
             
               curse
               the
               deafe
               ,
               and
               to
               put
               a
               stumbling
               block
               before
               the
               blind
               .
               Levit.
            
             19.
             14.
             it
             being
             an
             unworthy
             ,
             and
             injurious
             thing
             to
             take
             advantage
             from
             weaknesse
             ,
             to
             hurt
             those
             whom
             humanity
             ,
             &
             reason
             should
             cause
             us
             to
             helpe
             .
             But
             it
             is
             a
             thousand
             times
             more
             injurious
             and
             cruell
             ,
             to
             lay
             a
             stumbling
             block
             before
             mens
             soules
             ,
             in
             as
             much
             as
             the
             danger
             of
             a
             soules
             falling
             is
             incomparably
             greater
             then
             the
             ruine
             of
             the
             body
             .
             Surely
             he
             that
             hath
             any
             estimation
             of
             the
             preciousnes
             of
             a
             soule
             ,
             any
             love
             to
             it
             ,
             any
             compassion
             ,
             any
             sense
             of
             the
             evill
             of
             a
             soules
             perdition
             ,
             
             ought
             to
             be
             most
             tender
             of
             doing
             it
             any
             hurt
             ,
             ready
             to
             doe
             it
             any
             good
             .
             Wherefore
             it
             concernes
             us
             to
             be
             watchfull
             over
             our
             words
             and
             actions
             appearing
             to
             men
             ,
             that
             they
             become
             not
             Scandalls
             .
             We
             are
             to
             look
             heedily
             to
             our
             thoughts
             ,
             that
             we
             be
             not
             found
             hypocrites
             before
             God
             ,
             and
             to
             every
             action
             we
             doe
             that
             we
             may
             keep
             our
             peace
             with
             God
             :
             But
             for
             a
             farther
             reason
             we
             are
             to
             look
             to
             those
             that
             are
             in
             the
             view
             of
             the
             world
             ,
             as
             it
             were
             on
             the
             stage
             .
             We
             are
             to
             be
             carefull
             of
             our
             privy
             thoughts
             ,
             as
             knowing
             that
             God
             sees
             us
             ;
             and
             hates
             all
             uncleannesse
             ,
             in
             
             the
             inward
             parts
             .
             But
             of
             our
             open
             actions
             we
             are
             to
             be
             carefull
             for
             a
             double
             reason
             ,
             because
             God
             sees
             them
             ,
             and
             men
             too
             ;
             so
             that
             we
             may
             not
             only
             grieve
             Gods
             spirit
             ,
             but
             also
             hurt
             mens
             soules
             ,
             if
             they
             be
             not
             right
             .
             For
             as
             there
             be
             likely
             some
             who
             as
             Ieremiah
             speaks
             of
             himselfe
             ,
             
               Ierem.
               20.
               20.
               will
               waite
               for
               our
               halting
               if
               in
               any
               thing
               we
               stumble
               ,
            
             that
             they
             may
             reproach
             us
             :
             so
             there
             are
             others
             ,
             whom
             we
             shall
             probably
             make
             to
             halt
             to
             their
             ruine
             ,
             if
             we
             cast
             any
             stumbling
             block
             before
             them
             .
             Besides
             we
             may
             safely
             conceive
             ,
             that
             they
             are
             carelesse
             of
             their
             own
             
             soules
             ,
             that
             are
             not
             carefull
             to
             prevent
             the
             scandall
             of
             other
             mens
             soules
             :
             and
             that
             
               in
               foveam
               incident
               ,
               quam
               foderint
               ,
            
             they
             shall
             by
             divine
             justice
             
               fall
               into
               the
               pit
               themselves
               ,
               who
               have
               digged
               it
               for
               others
               .
            
          
           
             Wherefore
             that
             we
             may
             not
             scandalize
             others
             ,
             
             let
             us
             learne
             ,
             1.
             
             To
             feare
             God
             as
             we
             are
             commanded
             
               Levit.
               19.
               14.
               
               Thou
               shalt
               not
               put
               a
               stumbling
               block
               before
               the
               blind
               ,
               but
               shalt
               feare
               thy
               God
               :
               I
               am
               the
               Lord.
            
             For
             he
             that
             feares
             God
             will
             not
             put
             a
             stumbling
             block
             before
             his
             brother
             ,
             sith
             he
             is
             sure
             thereby
             to
             incurre
             woe
             ,
             and
             displeasure
             of
             God.
             
             Scandalizing
             consists
             not
             with
             Gods
             feare
             .
             2.
             
             To
             love
             our
             brethren
             ,
             with
             which
             Scandalizing
             consists
             not
             .
             For
             how
             can
             he
             be
             said
             to
             love
             his
             brother
             ,
             who
             spreads
             a
             net
             for
             his
             feet
             :
             especially
             when
             he
             insnares
             his
             soule
             ?
             And
             this
             is
             sure
             ,
             that
             he
             
               which
               loves
               not
               his
               brother
               loves
               not
               God
               but
               walkes
               in
               darknesse
               .
               1.
               
               Iohn
               .
            
             2.
             10.
             11.
             
          
           
             3.
             
             To
             get
             uprightnesse
             of
             heart
             ,
             that
             thou
             maist
             walk
             uprightly
             ,
             and
             this
             will
             prevent
             both
             stumbling
             in
             thy selfe
             ,
             and
             scandalizing
             of
             others
             .
             For
             he
             that
             is
             not
             right-hearted
             ,
             though
             he
             may
             in
             some
             things
             for
             a
             time
             
             doe
             well
             ,
             as
             Iehu
             did
             ,
             yet
             sooner
             or
             later
             he
             will
             stumble
             or
             fall
             .
             Even
             as
             a
             lame
             horse
             while
             he
             is
             heated
             will
             goe
             well
             enough
             ,
             but
             when
             he
             cooles
             will
             halt
             downe-right
             :
             Even
             so
             an
             hypocrite
             though
             for
             a
             time
             he
             may
             goe
             on
             fairely
             in
             his
             way
             ;
             yet
             in
             the
             Conclusion
             likely
             ,
             when
             he
             hath
             attained
             his
             ends
             ,
             he
             falls
             foulely
             .
             As
             Iehu
             that
             seemed
             to
             be
             zealous
             for
             the
             Lord
             ,
             untill
             he
             had
             gotten
             the
             kingdome
             of
             Israel
             ,
             but
             in
             the
             end
             shewed
             his
             hypocrisy
             by
             serving
             Ieroboams
             golden
             Calves
             .
             Now
             such
             a
             one
             will
             surely
             become
             a
             stumbling
             block
             and
             that
             
             a
             permanent
             one
             .
             Wherefore
             as
             it
             is
             necessary
             for
             our
             appearing
             before
             God
             with
             boldnesse
             ,
             that
             we
             get
             upright
             hearts
             ,
             so
             likewise
             for
             our
             living
             unblameably
             ,
             and
             inoffensively
             to
             our
             neighbours
             .
          
           
             4
             Lastly
             to
             get
             wisdome
             and
             prudence
             to
             consider
             the
             dispositions
             of
             men
             ,
             who
             are
             apt
             to
             be
             scandalized
             ,
             and
             the
             due
             circumstances
             and
             consequences
             of
             our
             actions
             ,
             that
             they
             may
             be
             none
             occasion
             offence
             .
             In
             all
             our
             dealings
             that
             are
             obvious
             to
             men
             we
             must
             shew
             our selves
             innocent
             as
             
               Doves
               ,
               wise
               as
               Serpents
               ,
               in
               malice
               
               children
               ,
               in
               understanding
               men
               .
            
          
        
         
           
             CAP.
             3.
             
          
           
             Of
             Scandalizing
             in
             speciall
             by
             sinfull
             Example
             .
          
           
             HOW
             grievous
             an
             evill
             active
             scandalizing
             is
             in
             the
             generall
             hath
             bin
             declared
             .
             
             But
             because
             things
             that
             are
             more
             confuse
             in
             the
             Genus
             ,
             appeare
             more
             distinct
             in
             the
             species
             ,
             my
             purpose
             is
             to
             consider
             the
             severall
             brāches
             of
             active
             scandalizing
             ,
             that
             we
             may
             the
             better
             discerne
             the
             sinne
             and
             danger
             of
             scandalizing
             .
             Active
             scandalizing
             
             is
             two
             waies
             ;
             one
             ,
             when
             a
             man
             in
             his
             actions
             ,
             intending
             only
             to
             have
             his
             own
             will
             or
             lust
             ,
             regards
             not
             the
             ruine
             of
             another
             by
             his
             action
             ,
             &
             this
             may
             be
             called
             
               Exemplary
               scandalizing
               ,
               or
               Scandall
               by
               example
               ,
            
             and
             of
             this
             kind
             of
             Scandall
             there
             are
             two
             sorts
             .
             The
             first
             is
             when
             the
             example
             is
             in
             a
             thing
             in
             its
             nature
             evill
             ,
             and
             this
             may
             not
             unfitly
             be
             called
             
               scandall
               by
               sinfull
               example
            
             .
             The
             second
             is
             when
             the
             Scandall
             is
             in
             a
             thing
             lawfull
             otherwise
             ,
             as
             being
             in
             its
             nature
             indifferent
             ,
             but
             by
             want
             of
             Charity
             abused
             so
             ,
             as
             that
             harme
             comes
             to
             another
             ,
             and
             this
             may
             be
             
             called
             scandalizing
             ,
             
               in
               the
               abuse
               of
               things
               indifferent
               .
            
             The
             other
             way
             of
             scandalizing
             is
             when
             an
             action
             is
             done
             for
             this
             particular
             intent
             ,
             that
             other
             mens
             soules
             may
             be
             harmed
             ,
             chiefly
             in
             drawing
             them
             to
             sinne
             .
             And
             this
             may
             be
             called
             
               Scandalizing
               by
               devised
               practise
            
             :
             which
             likewise
             is
             of
             two
             sorts
             :
             one
             when
             by
             inticeing
             means
             ,
             as
             by
             coūsells
             ,
             perswasions
             ,
             placing
             objects
             before
             men
             ,
             and
             the
             like
             ,
             men
             are
             overthrowne
             ;
             and
             this
             may
             be
             called
             ,
             
               scandall
               by
               enticing
               practises
            
             .
             The
             other
             when
             by
             terrifying
             wayes
             men
             are
             scandalized
             ,
             and
             this
             may
             be
             called
             ,
             
               scandall
               by
               
               persecution
            
             .
             According
             to
             this
             distribution
             in
             this
             method
             I
             shall
             speake
             .
             1.
             
             Of
             scandalizing
             by
             evill
             example
             .
             2.
             
             Of
             scandalizing
             by
             abuse
             of
             our
             liberty
             in
             things
             indifferēt
             .
             3.
             
             Of
             scandalizing
             by
             enticing
             practises
             ,
             4.
             of
             scandalizing
             by
             persecution
             .
          
           
             That
             sinfull
             example
             begets
             scandall
             needs
             not
             proofe
             ;
             
             Experience
             of
             all
             times
             proves
             it
             too
             abundantly
             .
             And
             that
             position
             of
             Solomon
             is
             plaine
             ,
             
               Prov.
               29.
               6.
               
               In
               the
               transgression
               of
               an
               evill
               man
               there
               is
               a
               snare
               ,
               or
               scandall
               .
            
             For
             these
             two
             words
             are
             equivalent
             ,
             as
             was
             declared
             before
             .
             
               A
               snare
            
             whereby
             to
             insnare
             himselfe
             and
             to
             
             harme
             others
             .
             Whereupon
             it
             is
             that
             Solomon
             adviseth
             
               Prov.
               22.
               25.
               that
               we
               should
               make
               no
               friendship
               with
               an
               angry
               man
               nor
               goe
               with
               a
               furious
               man
               ,
               lest
               we
               learne
               his
               wayes
               ,
               and
               get
               a
               snare
               to
               our
               soule
               .
            
             So
             that
             the
             evill
             example
             of
             angry
             and
             furious
             men
             becomes
             a
             snare
             or
             scandall
             to
             mens
             soules
             ,
             who
             goe
             with
             them
             .
             Wherefore
             we
             may
             safely
             apply
             the
             woe
             of
             my
             text
             to
             this
             scandalizing
             ,
             and
             conclude
             .
             
               That
               misery
               belongs
               to
               those
               that
               scandalize
               others
               by
               sinfull
               example
               .
               The
               wages
               of
               sinne
            
             indefinitely
             
               is
               death
               Rom.
            
             6.
             23.
             even
             that
             death
             which
             is
             opposite
             to
             eternall
             life
             
             to
             wit
             eternall
             death
             of
             body
             &
             soule
             in
             hell
             fire
             .
             Which
             is
             much
             more
             due
             when
             it
             is
             not
             onely
             a
             sin
             but
             also
             a
             sinfull
             example
             ,
             &
             a
             scandal
             by
             sinfull
             example
             .
             But
             besides
             this
             eternall
             woe
             ,
             that
             temporal
             woe
             belongs
             to
             it
             also
             ,
             the
             story
             of
             the
             misery
             of
             Hophni
             and
             Phinehas
             ,
             of
             David
             &
             others
             for
             their
             scandalls
             by
             sinfull
             example
             doth
             plentifully
             shew
             .
          
           
             To
             explaine
             this
             point
             more
             fully
             we
             are
             to
             consider
             ,
             
             1.
             what
             actions
             of
             sinful
             exāple
             doe
             scandalize
             .
             2.
             
             How
             they
             doe
             scandalize
             .
             3.
             why
             a
             woe
             belongs
             to
             such
             .
             To
             give
             answer
             to
             the
             first
             quaere
             ,
             I
             say
             .
             That
             in
             this
             sort
             of
             scandalizing
             ,
             
             the
             action
             scandalizing
             is
             that
             which
             is
             of
             it selfe
             sinfull
             ,
             that
             is
             such
             as
             is
             prohibited
             by
             God
             to
             be
             done
             .
             For
             this
             is
             the
             difference
             betweene
             this
             and
             the
             next
             sort
             of
             scandalizing
             ,
             that
             this
             sort
             of
             scandalizing
             would
             bee
             sinfull
             in
             Gods
             sight
             ,
             though
             no
             man
             were
             offended
             by
             it
             ,
             and
             therefore
             when
             it
             becomes
             a
             scandall
             it
             is
             a
             double
             sin
             ,
             1.
             
             As
             it
             is
             such
             a
             kind
             of
             act
             as
             is
             forbidden
             by
             God.
             2.
             
             As
             it
             occasions
             the
             ruine
             of
             another
             ,
             as
             Davids
             murther
             had
             been
             a
             sin
             if
             never
             knowne
             ,
             but
             scandalizng
             others
             ,
             it
             became
             a
             double
             iniquity
             .
             The
             next
             sort
             of
             scādalizing
             is
             in
             an
             
             action
             not
             evill
             of
             it selfe
             ,
             but
             by
             reason
             of
             scandall
             ,
             so
             that
             were
             it
             no
             scandall
             it
             would
             bee
             no
             sin
             ,
             as
             the
             sin
             of
             the
             strong
             in
             faith
             mentioned
             Rom.
             14.
             in
             eating
             indifferently
             any
             sort
             of
             meat
             had
             beene
             no
             sin
             ,
             the
             thing
             being
             in
             it selfe
             indifferent
             ,
             had
             not
             the
             weake
             in
             faith
             been
             thereby
             offended
             .
             2.
             
             It
             is
             requisite
             that
             the
             action
             scandalizing
             bee
             knowne
             .
             For
             privy
             actions
             doe
             not
             scandalize
             .
             Actions
             doe
             scandalize
             
               tanquam
               objectum
               à
               quo
               ,
               as
               an
               outward
               motive
               ,
            
             that
             provokes
             the
             mind
             ;
             now
             such
             provocation
             cannot
             be
             but
             by
             the
             knowledge
             of
             it
             ;
             I
             meane
             knowledge
             of
             the
             act
             ,
             
             though
             perhaps
             the
             person
             scandalized
             know
             not
             the
             sinfulnesse
             of
             it
             ,
             but
             rather
             the
             ignorance
             of
             the
             sinfulnesse
             of
             it
             ,
             may
             be
             the
             cause
             that
             it
             doth
             insnare
             him
             .
             
             Perhaps
             it
             may
             be
             asked
             whether
             the
             living
             may
             be
             scandalized
             by
             the
             actions
             of
             them
             that
             are
             dead
             ?
             I
             answere
             ,
             
             yes
             doubtlesse
             ,
             though
             they
             were
             dead
             many
             ages
             before
             .
             Solomons
             sin
             in
             hearkning
             to
             his
             wives
             ,
             and
             furthering
             their
             Idolatry
             ,
             became
             a
             scandall
             to
             the
             succeeding
             Kings
             of
             Iudah
             ;
             and
             Ieroboams
             setting
             up
             the
             golden
             calves
             ,
             was
             the
             scandall
             of
             the
             Kings
             of
             Israel
             that
             followed
             him
             in
             
             many
             generations
             .
             As
             the
             remembrance
             of
             the
             vertues
             of
             ancestours
             ,
             may
             provoke
             posterity
             to
             doe
             worthily
             ,
             and
             thereby
             their
             memory
             be
             blessed
             as
             it
             is
             ,
             Prov.
             10.
             7.
             so
             the
             remembrance
             of
             the
             cruelty
             ,
             tyranny
             ,
             and
             such
             like
             vices
             of
             Ancestours
             doth
             oft
             times
             revive
             their
             sinnes
             in
             their
             children
             ,
             &
             cause
             their
             names
             to
             rot
             ,
             and
             to
             stinke
             above
             ground
             ,
             when
             their
             bodies
             are
             low
             enough
             in
             the
             ground
             .
             As
             the
             valour
             of
             Miltiades
             at
             Marathon
             stories
             report
             ,
             provoked
             Themistocles
             to
             doe
             great
             exploits
             ,
             and
             the
             relation
             of
             Achilles
             his
             prowesse
             inflamed
             the
             
             mind
             of
             Alexander
             the
             Great
             ,
             so
             the
             memoriall
             of
             Sylla
             taught
             Caesar
             to
             oppresse
             his
             countrey
             .
             For
             which
             reason
             it
             concernes
             all
             that
             desire
             to
             doe
             good
             to
             those
             that
             come
             after
             them
             ,
             to
             leave
             a
             good
             name
             behind
             thē
             ,
             least
             the
             evill
             savour
             of
             their
             bad
             example
             infect
             the
             world
             in
             many
             generations
             .
             
             Possibly
             it
             may
             be
             yet
             farther
             asked
             ,
             whether
             sinfull
             omissions
             of
             things
             wee
             should
             doe
             ,
             may
             become
             scandalls
             ?
             
             I
             answere
             ,
             yes
             ;
             Experience
             shewes
             that
             the
             remissenes
             of
             great
             Schollers
             in
             duties
             of
             Godlinesse
             ,
             is
             often
             the
             cause
             of
             Coldnesse
             &
             Lukewarmenesse
             
             in
             religion
             in
             others
             that
             leane
             much
             on
             their
             example
             :
             the
             negligence
             of
             governours
             in
             frequenting
             Gods
             service
             ,
             causeth
             many
             times
             the
             subjects
             to
             think
             there
             's
             no
             necessity
             of
             Constancy
             and
             diligence
             therein
             .
             So
             that
             he
             that
             would
             not
             scandalize
             his
             brother
             ,
             must
             not
             only
             be
             free
             from
             open
             sins
             of
             Commission
             ,
             but
             also
             from
             sinnes
             of
             omission
             .
          
           
             For
             answer
             to
             the
             second
             quaere
             I
             say
             ,
             
             that
             scandalizing
             by
             evill
             example
             doth
             harme
             the
             minds
             of
             others
             unto
             their
             ruine
             many
             waies
             .
             1.
             
             Because
             it
             provokes
             men
             to
             the
             imitation
             of
             
             that
             particular
             sinne
             in
             which
             the
             scandall
             is
             ,
             whereby
             their
             soules
             are
             harmed
             .
             Thus
             S.
             Peter
             by
             not
             communicating
             with
             the
             Gentiles
             ,
             drew
             Barnabas
             in
             like
             manner
             to
             Iudaïze
             with
             him
             .
             Gal.
             2.
             13.
             
             The
             example
             of
             an
             eminent
             person
             is
             never
             single
             ,
             if
             such
             a
             one
             doe
             evill
             he
             carries
             with
             him
             others
             ,
             as
             the
             stream
             doth
             that
             which
             floats
             upon
             it
             .
             
               Iter
               efficax
               per
               exempla
            
             ,
             saith
             Seneca
             ,
             the
             most
             prevalent
             way
             of
             drawing
             men
             is
             by
             examples
             ,
             by
             which
             men
             are
             guided
             more
             than
             by
             Lawes
             or
             reasons
             .
             In
             evill
             things
             examples
             are
             most
             forcible
             ,
             sith
             they
             agree
             with
             
             our
             naturall
             lusts
             :
             men
             need
             not
             to
             be
             urged
             to
             them
             ,
             
               they
               learne
               them
               of
               thēselves
               at
               the
               first
               sight
               ,
               ut
               vident
               ,
               pereunt
               .
            
             2.
             
             The
             sinfull
             example
             of
             men
             becomes
             a
             scandall
             to
             others
             ,
             it
             that
             it
             hardens
             them
             in
             the
             sins
             they
             have
             committed
             .
             For
             the
             deceitfulnesse
             of
             sin
             ,
             so
             infatuats
             mens
             hearts
             as
             that
             they
             are
             ready
             to
             imagine
             the
             sinne
             of
             another
             man
             to
             be
             a
             good
             excuse
             or
             plea
             for
             their
             owne
             .
             As
             it
             is
             said
             by
             the
             Prophet
             
               Ezek
               .
               16.
               51.
               
               That
               Iudah
               had
               by
               her
               abominations
               justified
               Samaria
               in
               all
               her
               sinnes
               .
            
             Not
             as
             if
             the
             sinne
             of
             one
             man
             could
             be
             in
             truth
             a
             sufficient
             plea
             to
             
             acquit
             another
             that
             commits
             the
             same
             sinne
             .
             But
             it
             is
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               in
               the
               opinion
               of
               men
            
             ,
             who
             doe
             alleage
             nothing
             more
             commōly
             for
             defence
             of
             their
             facts
             ,
             and
             consequently
             for
             hardning
             them
             in
             their
             evills
             ,
             then
             this
             that
             others
             have
             their
             faults
             ,
             all
             are
             sinners
             :
             
               good
               men
               have
               bin
               overtaken
               with
               the
               same
               sins
               ,
               eminent
               men
               in
               profession
               of
               religion
               have
               done
               as
               themselves
               ,
               and
               therefore
               they
               hope
               they
               have
               done
               no
               great
               hurt
               ,
            
             there
             's
             no
             such
             cause
             of
             others
             reproving
             them
             ,
             or
             that
             their
             own
             consciences
             should
             be
             much
             troubled
             .
             3.
             
             There
             is
             another
             way
             of
             scandalizing
             
             which
             comes
             by
             evil
             practises
             ,
             in
             that
             it
             makes
             men
             to
             stumble
             and
             fall
             one
             upon
             another
             ,
             by
             jarres
             ,
             variance
             fightings
             .
             What
             was
             it
             which
             set
             the
             Benjamites
             ,
             and
             the
             other
             tribes
             in
             such
             a
             combustion
             ,
             but
             the
             horrible
             sin
             committed
             on
             the
             Levites
             Concubine
             .
             Iudg.
             21.
             12.
             
             The
             treacherous
             murder
             of
             the
             Sechemites
             by
             Simeon
             &
             Levi
             made
             
               Iacob
               to
               stink
               among
               the
               inhabitants
               of
               the
               land
               ,
            
             aud
             to
             combine
             against
             him
             .
             Gen.
             34.
             30.
             so
             true
             is
             that
             of
             S.
             Iames
             that
             
               warres
               and
               fightings
               come
               from
               mens
               lusts
               that
               warre
               in
               their
               members
               ,
            
             and
             set
             men
             one
             against
             another
             
             Iames
             4.
             1.
             4.
             
             Besides
             sinfull
             examples
             create
             griefe
             to
             the
             good
             ,
             and
             thereby
             scandalize
             them
             .
             To
             this
             purpose
             speaks
             David
             
               Psal.
               119.
               158.
               
               I
               beheld
               the
               transgressors
               ,
               and
               was
               grieved
               ,
               because
               they
               kept
               not
               thy
               word
               .
            
             And
             S.
             Paul
             feared
             that
             when
             he
             came
             to
             the
             Corinthians
             God
             would
             humble
             him
             ,
             and
             that
             he
             should
             
               bewaile
               the
               uncleannesse
               wherein
               they
               had
               sinned
               .
               2.
               
               Cor.
               12.
               21.
               
               Righteous
               Lot
               ,
               dwelling
               among
               the
               Sodomites
               ,
               in
               seeing
               and
               hearing
               vexed
               his
               righteous
               soule
               from
               day
               to
               day
               with
               their
               unlawfull
               deeds
               .
               2.
               
               Pet.
            
             2.
             8.
             
             As
             by
             stumbling
             sometimes
             
             there
             's
             fraction
             of
             a
             member
             ,
             alwaies
             anguish
             ,
             so
             by
             scandals
             sometimes
             there
             's
             perverting
             of
             men
             from
             the
             right
             way
             ,
             alwaies
             dolor
             and
             paine
             even
             in
             the
             best
             and
             soundest
             .
             5.
             
             Adde
             here
             unto
             that
             sinfull
             examples
             doe
             most
             grievously
             scandalize
             ,
             in
             that
             they
             cause
             men
             ill
             affected
             to
             blaspheme
             God
             ,
             to
             reproach
             his
             waies
             ,
             religion
             ,
             service
             .
             Through
             the
             sins
             of
             the
             Iewes
             
               the
               name
               of
               God
               was
               blasphemed
               among
               the
               Gentiles
               .
               Rom.
               2.
               24.
               
               David
            
             by
             his
             foule
             crime
             in
             the
             matter
             of
             
               Bathsheba
               ,
               had
               given
               occasion
               to
               the
               enimies
               of
               the
               Lord
               to
               blaspheme
               .
               2.
               
               Sam.
            
             12.
             14.
             
             
             It
             is
             a
             frequent
             thing
             for
             evill
             men
             to
             set
             their
             tongues
             against
             heaven
             ,
             against
             God
             ,
             his
             word
             ,
             true
             religion
             ,
             
               as
               if
               they
               were
               none
               of
               them
               good
               ,
            
             when
             any
             that
             seemed
             to
             follow
             thē
             fall
             into
             grosse
             transgressions
             .
             Wherein
             however
             they
             foolishly
             impute
             that
             to
             God
             ,
             which
             he
             condemnes
             and
             punisheth
             ,
             and
             charge
             religion
             &
             godlinesse
             with
             that
             which
             is
             the
             fruit
             of
             mens
             corrupt
             lusts
             ,
             contrary
             to
             Godlinesse
             :
             yet
             it
             serves
             Satan
             as
             an
             engine
             to
             stirre
             up
             mens
             enmity
             against
             God
             &
             his
             waies
             ,
             and
             an
             occasion
             for
             evill
             men
             to
             vent
             their
             venemous
             hatred
             of
             Gods
             
             word
             ,
             his
             people
             and
             religion
             .
             
             Salvian
             at
             large
             relates
             how
             frequent
             in
             his
             daies
             ,
             such
             speeches
             as
             these
             were
             in
             the
             mouths
             of
             Pagans
             ,
             when
             they
             beheld
             the
             evill
             lives
             of
             Christians
             ;
             
               Christians
               would
               surely
               doe
               holy
               things
               if
               Christ
               had
               taught
               them
               holinesse
               ,
               look
               into
               the
               lives
               of
               Christians
               and
               you
               may
               know
               what
               is
               Christs
               doctrine
               .
            
             In
             like
             manner
             by
             reason
             of
             the
             lewdnesse
             of
             
               Gnosticks
               ,
               Nicolaitanes
            
             and
             such
             like
             damnable
             teachers
             .
             Christian
             religion
             was
             much
             reproached
             by
             the
             heathen
             ,
             and
             as
             S.
             Peter
             foretold
             2.
             
             Pet.
             2.
             2.
             
             The
             way
             of
             truth
             blaspheamed
             .
             
             And
             so
             it
             is
             still
             the
             vitiousnesse
             of
             a
             Protestant
             in
             his
             life
             opēs
             the
             mouth
             of
             a
             Papist
             ,
             to
             diffame
             the
             reformed
             Religion
             ,
             and
             the
             falling
             of
             any
             that
             seemed
             to
             be
             zealous
             of
             Gods
             word
             ,
             causeth
             the
             impure
             mouthes
             of
             licentious
             persons
             ,
             to
             speak
             evill
             of
             the
             
               truth
               which
               is
               according
               to
               godlinesse
               .
            
             6.
             
             Lastly
             the
             sinfull
             examples
             of
             men
             that
             have
             the
             name
             of
             Gods
             people
             doe
             scandalize
             ,
             in
             making
             men
             to
             loath
             and
             to
             be
             averse
             from
             Gods
             service
             ,
             and
             the
             way
             of
             his
             feare
             .
             The
             sinne
             of
             Hophni
             and
             Phinehas
             caused
             men
             to
             
               abhorre
               the
               offerings
               of
               the
               Lord.
               1.
               
               Sam.
            
             2.
             17.
             24.
             
             
             The
             Cruelty
             and
             coveteousnesse
             of
             the
             Spaniards
             in
             the
             west
             Indies
             ,
             caused
             the
             miserable
             Americanes
             to
             abhorre
             Christian
             religion
             .
             As
             a
             holy
             life
             in
             the
             professors
             is
             a
             great
             attractive
             ,
             &
             inducement
             to
             draw
             mens
             hearts
             to
             the
             love
             of
             it
             ;
             so
             an
             ungodly
             and
             unrighteous
             conversation
             is
             a
             certaine
             impediment
             and
             disswasive
             from
             it
             .
             Partly
             because
             as
             Seneca
             saith
             
               plus
               oculis
               quam
               auribus
               credunt
               ,
               men
               are
               guided
               by
               their
               eyes
               more
               then
               their
               eares
               ,
            
             partly
             because
             good
             religion
             and
             vertue
             of
             men
             that
             doe
             evill
             things
             is
             taken
             to
             be
             ,
             either
             non-ens
             or
             
               nullius
               pretii
            
             ,
             either
             
             nothing
             or
             of
             no
             worth
             ,
             even
             as
             a
             pearle
             or
             gold
             covered
             with
             dirt
             is
             passed
             by
             as
             if
             it
             were
             not
             ,
             or
             of
             no
             value
             .
          
           
             For
             the
             third
             quaere
             .
             
             The
             reason
             why
             such
             woe
             as
             hath
             been
             said
             belongs
             to
             this
             scandalizing
             by
             sinfull
             example
             is
             .
          
           
             1
             Because
             in
             every
             scandall
             by
             sinfull
             example
             there
             is
             a
             double
             iniquity
             ,
             one
             in
             that
             it
             is
             against
             the
             precept
             of
             
               cleaveing
               onely
               to
               that
               which
               is
               good
               .
               Rom.
            
             12.
             9.
             an
             other
             in
             that
             it
             is
             against
             the
             precept
             of
             good
             example
             ,
             in
             which
             wee
             are
             enjoyned
             
               that
               
               our
               light
               should
               so
               shine
               before
               men
               ,
               that
               they
               may
               see
               our
               good
               workes
               and
               glorify
               our
               Father
               which
               is
               in
               heaven
               Mat.
            
             5.
             vers
             .
             16.
             2.
             
             Because
             it
             produceth
             two
             great
             evills
             ,
             one
             in
             that
             thereby
             the
             name
             of
             God
             is
             dishonoured
             ,
             &
             so
             is
             against
             the
             love
             that
             is
             due
             to
             God
             ,
             the
             other
             in
             that
             it
             becomes
             the
             ruine
             of
             his
             brother
             ,
             and
             so
             is
             against
             the
             love
             that
             is
             due
             to
             him
             .
             Yet
             for
             as
             much
             as
             all
             sinfull
             example
             is
             not
             alike
             grievous
             ,
             but
             some
             sinfull
             examples
             crosse
             the
             precept
             of
             love
             to
             God
             more
             ,
             some
             lesse
             ,
             some
             dishonour
             God
             more
             ,
             some
             lesse
             ,
             nor
             alike
             
             scandall
             ,
             some
             being
             more
             against
             the
             love
             we
             owe
             to
             men
             ,
             some
             lesse
             ,
             some
             harming
             them
             more
             ,
             some
             lesse
             ;
             therefore
             the
             same
             degree
             of
             misery
             is
             not
             awarded
             to
             all
             scandalizers
             by
             sinfull
             example
             .
             There
             are
             some
             that
             by
             a
             continued
             evill
             practise
             doe
             scandalize
             others
             ,
             who
             are
             accustomed
             to
             doe
             evill
             ,
             as
             if
             it
             were
             their
             occupation
             ,
             others
             that
             scandalize
             by
             a
             foule
             sinne
             ,
             but
             into
             which
             they
             were
             brought
             by
             infirmity
             ,
             as
             Noah
             when
             he
             was
             overtaken
             with
             drūkennesse
             .
             Whose
             woe
             is
             doubtlesse
             lesse
             then
             the
             formers
             .
             Some
             there
             be
             that
             scandalize
             by
             totall
             
             and
             finall
             Apostasy
             ;
             others
             by
             a
             grievous
             fall
             ,
             but
             so
             as
             they
             recover
             by
             repentance
             ,
             as
             S.
             Peter
             ,
             and
             their
             woe
             is
             lesse
             .
             Some
             break
             out
             into
             sinfull
             example
             after
             warning
             given
             them
             to
             take
             heed
             of
             it
             :
             others
             because
             they
             wanted
             a
             Monitour
             to
             warne
             them
             ,
             and
             their
             woe
             is
             lesse
             .
             Some
             there
             be
             ,
             whose
             scandalls
             by
             reason
             of
             their
             eminency
             of
             place
             ,
             gifts
             ,
             or
             profession
             are
             more
             notorious
             ,
             and
             more
             heinous
             ▪
             others
             whose
             evill
             exāple
             reacheth
             not
             farre
             ,
             and
             their
             woe
             is
             lesse
             .
             Some
             that
             overthrow
             many
             by
             their
             evill
             example
             ,
             some
             but
             few
             ,
             &
             their
             woe
             is
             lesse
             .
             
             Some
             that
             overthrow
             by
             their
             evill
             example
             their
             own
             children
             ,
             their
             own
             naturall
             brethren
             ,
             their
             own
             flocks
             of
             whom
             they
             ought
             to
             be
             most
             tender
             ;
             others
             overthrow
             strangers
             only
             ,
             and
             their
             woe
             is
             lesse
             .
             Thus
             by
             variety
             of
             circumstāces
             the
             scandalls
             of
             some
             may
             bee
             worse
             then
             others
             ,
             and
             their
             woe
             greater
             ;
             however
             there
             be
             a
             woe
             allotted
             to
             every
             one
             that
             scādalizeth
             by
             sinfull
             example
             .
          
           
             For
             application
             of
             this
             truth
             .
             
             1.
             
             Hence
             men
             are
             to
             bee
             advertised
             ,
             what
             reason
             there
             is
             ,
             they
             should
             bewaile
             ,
             &
             mourn
             for
             such
             scandalls
             as
             they
             
             have
             caused
             by
             sinfull
             example
             .
             The
             greatnesse
             of
             the
             sinne
             ,
             and
             the
             greatnesse
             of
             the
             danger
             ,
             should
             both
             cause
             this
             humiliation
             .
             If
             S.
             Paul
             saw
             cause
             to
             mourne
             ,
             &
             to
             be
             humbled
             for
             the
             uncleannesse
             ,
             fornication
             ,
             and
             lasciviousnesse
             of
             the
             Corinthians
             ;
             how
             much
             more
             cause
             had
             the
             Corinthians
             to
             mourne
             for
             themselves
             !
             Every
             one
             that
             tenders
             Gods
             honour
             ,
             &
             his
             own
             peace
             ,
             is
             to
             shew
             his
             hatred
             of
             sinne
             by
             mourning
             for
             the
             abominations
             he
             sees
             acted
             by
             others
             :
             such
             are
             marked
             and
             observed
             by
             God
             ,
             Ezek.
             9.
             4.
             
             Greater
             cause
             there
             is
             that
             the
             Actors
             
             themselves
             should
             mourn
             who
             have
             harmed
             others
             ,
             and
             destroyed
             themselves
             
               suo
               gladio
               ,
               by
               their
               own
               sword
               .
            
             T
             is
             true
             there
             are
             no
             small
             number
             of
             men
             ,
             that
             make
             a
             sport
             of
             sinne
             ,
             that
             rejoyce
             to
             doe
             evill
             ,
             and
             that
             
               they
               cause
               some
               to
               fall
            
             .
             It
             were
             fitter
             for
             them
             to
             learne
             S.
             Iames
             his
             lesson
             Ch.
             5.
             1.
             
               to
               weep
               and
               howle
               for
               their
               miseries
               that
               shall
               come
               upon
               them
               :
            
             For
             as
             all
             sinnes
             are
             mischievous
             ,
             so
             doubtlesse
             scandalls
             by
             evill
             example
             ,
             will
             be
             very
             mischievous
             to
             the
             layers
             of
             them
             .
             You
             then
             that
             by
             your
             evill
             example
             ,
             have
             made
             others
             dissolute
             ,
             debaucht
             ,
             quarrelsome
             ,
             
             brawlers
             ,
             fighters
             ,
             murderers
             ,
             lascivious
             ,
             prodigall
             gamesters
             ,
             drunkards
             ,
             lyers
             ,
             common
             prophaners
             of
             Gods
             holy
             name
             and
             time
             ,
             deriders
             of
             Gods
             word
             ,
             holy
             services
             ,
             &
             servants
             ,
             idle
             ,
             undutifull
             to
             superiors
             ,
             froward
             ,
             factious
             ,
             cōtentious
             ,
             deceitfull
             ,
             injurious
             ,
             superstitious
             &c.
             oh
             goe
             &
             bewaile
             these
             sins
             as
             a
             double
             evill
             dishonouring
             God
             ,
             &
             destroying
             men
             ,
             overthrowing
             them
             ,
             and
             bringing
             woe
             on
             your selves
             ,
             and
             therefore
             requiring
             double
             &
             treble
             mourning
             for
             such
             mischiefes
             .
             
          
           
             2
             It
             concernes
             likewise
             all
             persons
             for
             the
             
             same
             reasons
             ,
             to
             take
             heed
             of
             giving
             evill
             example
             ,
             to
             the
             scandall
             of
             others
             ,
             specially
             of
             those
             that
             should
             be
             neare
             and
             deare
             to
             them
             .
             It
             much
             imports
             every
             Christian
             for
             the
             comfort
             of
             his
             owne
             soule
             ,
             the
             glory
             of
             God
             ,
             the
             good
             of
             others
             ,
             to
             
               have
               his
               conversation
               honest
               among
               men
               ,
               that
               they
               which
               speak
               against
               him
               as
               an
               evill
               doer
               ,
               may
               by
               his
               good
               works
               which
               they
               shall
               behold
               ,
               glorify
               God
               in
               the
               day
               of
               their
               visitation
               .
               1.
               
               Pet.
            
             2.
             12.
             
             It
             is
             exacted
             even
             of
             women
             the
             weaker
             sexe
             ,
             that
             their
             conversation
             should
             be
             such
             in
             their
             subjectiō
             to
             their
             husbands
             ,
             that
             their
             lives
             
             should
             have
             the
             effect
             of
             a
             Sermon
             to
             win
             others
             to
             godlines
             1.
             
             Pet.
             3.
             1.
             2.
             
             The
             reaping
             of
             such
             fruite
             by
             well
             doeing
             should
             be
             a
             great
             motive
             to
             make
             Christians
             abundant
             in
             good
             works
             ,
             much
             more
             should
             the
             certainty
             of
             eternall
             life
             ,
             assured
             to
             those
             
               that
               patiently
               continue
               in
               well
               doing
               .
               Rom.
            
             2.
             7.
             provoke
             them
             to
             love
             ,
             and
             to
             good
             works
             .
             However
             humane
             commiseration
             should
             move
             us
             to
             take
             heed
             of
             destroying
             our
             brethren
             by
             our
             evill
             life
             .
             Should
             it
             not
             bee
             a
             griefe
             to
             thee
             to
             destroy
             him
             whō
             thou
             art
             bound
             to
             help
             ?
             Can
             a
             man
             take
             delight
             to
             damne
             his
             
             Child
             ,
             his
             friend
             to
             enjoy
             his
             lust
             ?
             Should
             it
             not
             be
             a
             joy
             to
             a
             man
             to
             lead
             others
             towards
             heaven
             ,
             to
             keep
             them
             from
             hell
             ?
             Oh
             what
             a
             blessed
             condition
             would
             it
             be
             to
             every
             man
             ,
             that
             of
             him
             it
             may
             be
             said
             as
             the
             Apostle
             of
             the
             Corinthians
             ,
             2.
             
             
               Cor.
               9.
               2.
               that
               his
               zeale
               had
               provoked
               very
               many
               ,
            
             his
             life
             had
             been
             a
             light
             to
             guide
             others
             into
             the
             way
             of
             peace
             !
          
           
             3
             And
             as
             it
             concernes
             all
             men
             to
             take
             heed
             of
             scandalizing
             others
             by
             evill
             example
             ,
             
             so
             likewise
             to
             take
             heed
             of
             being
             scandalized
             by
             such
             example
             .
             It
             is
             their
             sin
             that
             scandalize
             ;
             it
             may
             be
             also
             
             their
             ruine
             that
             are
             provoked
             by
             them
             .
             They
             shall
             receive
             more
             punishment
             that
             lead
             into
             evill
             :
             they
             also
             shall
             have
             misery
             that
             follow
             ,
             marke
             our
             Saviours
             words
             
               Mat.
               15.
               14.
               
               If
               the
               blind
               lead
               the
               blind
               ,
               both
               fall
               into
               the
               ditch
               .
            
             When
             we
             see
             evill
             examples
             ,
             it
             were
             wisedome
             to
             conceive
             ,
             that
             these
             are
             but
             for
             triall
             ,
             as
             it
             is
             said
             of
             false
             prophets
             ,
             
               Deut.
               13.
               3.
               the
               Lord
               proveth
               us
               to
               know
               whether
               we
               love
               the
               Lord
               our
               God
               with
               all
               our
               heart
               ,
               and
               with
               all
               our
               soule
               .
            
          
           
             Though
             singularity
             be
             counted
             a
             reproach
             ,
             yet
             undoubtedly
             it
             is
             a
             greater
             honour
             ,
             and
             a
             surer
             
             happinesse
             rather
             to
             be
             singular
             with
             Noah
             ,
             then
             to
             bee
             corrupt
             with
             a
             world
             of
             ungodly
             persons
             ,
             to
             swimme
             against
             the
             streame
             towards
             the
             shore
             ,
             then
             to
             be
             carried
             downe
             the
             current
             into
             perdition
             ,
             to
             contend
             with
             the
             wicked
             for
             heaven
             ,
             then
             to
             goe
             downe
             quietly
             to
             hell
             .
          
           
             For
             this
             purpose
             learn
             we
             ,
             
             1.
             not
             to
             glory
             in
             any
             mans
             holinesse
             or
             learning
             ,
             as
             if
             they
             were
             absolute
             ,
             for
             if
             such
             fall
             thou
             wilt
             stumble
             too
             .
             It
             is
             an
             heavenly
             counsell
             of
             the
             Apostle
             .
             1.
             
             Cor.
             3.
             21.
             that
             
               no
               man
               glory
               in
               men
            
             .
             Remember
             so
             to
             follow
             other
             mens
             example
             as
             
             they
             follow
             Christ
             to
             stick
             to
             their
             judgement
             ,
             as
             they
             stick
             to
             his
             word
             .
             Blinde
             obedience
             to
             men
             is
             a
             certaine
             cause
             of
             stumbling
             .
             Conceive
             we
             the
             best
             may
             fall
             ,
             and
             then
             the
             falling
             of
             some
             will
             not
             move
             us
             to
             reproach
             all
             ,
             their
             lapse
             will
             not
             be
             our
             ruine
             .
          
           
             2
             Endeavour
             to
             be
             rooted
             in
             knowledge
             ,
             to
             be
             of
             a
             sound
             judgement
             ,
             that
             thou
             maist
             not
             need
             to
             leane
             on
             others
             judgement
             ,
             or
             to
             make
             their
             example
             thy
             rule
             :
             weaknesse
             makes
             men
             easily
             to
             stumble
             ,
             strong
             walls
             stand
             though
             the
             butteresse
             fall
             :
             A
             strong
             man
             can
             goe
             though
             his
             staffe
             
             breake
             ,
             a
             weake
             one
             falls
             presently
             ,
             so
             a
             man
             weake
             in
             knowledge
             that
             leanes
             on
             anothers
             judgement
             or
             example
             if
             he
             erre
             ,
             erres
             with
             him
             ,
             if
             he
             falls
             ,
             falls
             with
             him
             .
          
           
             3.
             
             Avoyde
             the
             company
             of
             evill
             men
             as
             much
             as
             thou
             maist
             .
             
               Make
               no
               friendship
               with
               an
               angry
               man
               ,
               and
               with
               a
               furious
               man
               thou
               shalt
               not
               goe
               ,
               lest
               thou
               learne
               his
               wayes
               ,
               and
               get
               a
               snare
               to
               thy
               soule
               .
               Prov.
            
             22.
             24.
             25.
             
             Evill
             company
             wil
             either
             infect
             or
             weary
             a
             man
             ,
             one
             way
             or
             another
             scandalize
             him
          
           
             4.
             
             Favour
             ,
             not
             any
             particular
             sin
             ,
             such
             a
             one
             as
             favours
             a
             sin
             is
             like
             tinder
             ,
             the
             least
             sparke
             sets
             it
             on
             
             fire
             :
             he
             that
             loves
             sin
             will
             make
             any
             example
             ,
             any
             shadow
             of
             reason
             a
             scandall
             to
             himselfe
             .
             An
             upright
             heart
             when
             hee
             sees
             others
             fall
             ,
             becomes
             more
             jealous
             of
             himselfe
             .
             A
             corrupt
             heart
             is
             secretly
             glad
             at
             other
             mens
             sins
             ,
             as
             if
             they
             did
             patronize
             his
             owne
             .
          
        
         
           
           
             CAP.
             4.
             
          
           
             Of
             scandalizing
             in
             speciall
             by
             abuse
             of
             Liberty
             in
             things
             lawfull
             .
          
           
             THe
             next
             way
             of
             scandalizing
             is
             by
             abuse
             of
             our
             liberty
             in
             things
             lawfull
             concerning
             which
             we
             affirme
             ,
             
             
               That
               a
               woe
               belongs
               to
               them
               that
               scandalize
               others
               by
               abuse
               of
               their
               liberty
               in
               things
               lawfull
               against
               charity
               .
            
             It
             is
             frequently
             forbidden
             by
             the
             Apostle
             ,
             and
             therefore
             undoubtedly
             a
             woe
             appertaines
             to
             the
             doing
             of
             it
             .
             Rom.
             14.
             13.
             
             The
             Apostles
             precept
             is
             ,
             
               Let
               us
               not
               judge
            
             
             one
             another
             any
             more
             :
             but
             judge
             this
             rather
             that
             no
             man
             put
             a
             stumbling
             block
             or
             an
             occasion
             to
             fall
             in
             his
             brothers
             way
             :
             
               which
               precept
               though
               it
               bee
               delivered
               in
               termes
               appliable
               to
               scandall
               in
               generall
               ,
               yet
               the
            
             series
             
               of
               the
               Apostles
               discourse
               shewes
               it
               was
               specially
               intended
               to
               admonish
               them
               ,
               that
               they
               lay
               not
               a
               stumbling
               block
               in
               their
               brothers
               way
               in
               their
               use
               of
               meats
               and
               dayes
               ,
               things
               indifferent
               ,
               which
               is
               more
               plainly
               expressed
               .
            
             1.
             
             Cor.
             8.
             9.
             
             Take
             heed
             least
             by
             any
             means
             this
             liberty
             [
             about
             meates
             ]
             of
             yours
             ,
             become
             a
             stumbling
             block
             to
             them
             that
             are
             weake
             .
             And
             Gal.
             5.
             13.
             
             Brethren
             
             yee
             have
             beene
             called
             unto
             liberty
             ,
             onely
             use
             not
             your
             liberty
             for
             an
             occasion
             to
             the
             flesh
             .
             But
             by
             love
             serve
             one
             another
             .
          
           
             And
             there
             are
             many
             reasons
             of
             this
             precept
             ,
             
             expressed
             in
             those
             scriptures
             .
             As
             ,
             1.
             it
             is
             a
             corruption
             of
             our
             good
             ,
             when
             it
             becomes
             anothers
             harme
             .
             Our
             good
             will
             be
             as
             no
             good
             to
             us
             ,
             when
             it
             is
             thus
             perverted
             .
             
               Plus
               aloes
               quam
               mellis
               habet
            
             .
             As
             wine
             mixed
             with
             gall
             and
             wormewood
             ;
             so
             is
             the
             use
             of
             a
             Christians
             liberty
             in
             things
             lawfull
             tending
             to
             the
             ruine
             of
             his
             brother
             .
             Wherefore
             the
             Apostle
             warnes
             us
             that
             
               our
               good
               be
               not
               thereby
               evill
               spoken
               of
               .
            
             
             Rom.
             14.
             16.
             
             
               All
               things
               indeed
               are
               pure
               ,
               but
               it
               is
               evill
               to
               him
               that
               eateth
               with
               offence
               .
               v.
            
             20.
             2.
             
             It
             is
             a
             depraving
             of
             our
             knowledge
             of
             our
             liberty
             .
             Our
             knowledge
             of
             our
             liberty
             should
             serve
             us
             to
             direct
             our selves
             in
             our
             way
             :
             but
             not
             be
             made
             an
             
               ignis
               fatuus
            
             to
             leade
             others
             out
             of
             the
             way
             .
             But
             rather
             as
             a
             Mercury
             ,
             or
             hand
             to
             direct
             them
             in
             it
             ,
             as
             a
             candle
             to
             enlighten
             us
             how
             to
             remove
             stones
             and
             
               stumbling
               blocks
               out
               of
               the
               way
               of
               Gods
               people
               ,
            
             that
             the
             weake
             be
             not
             cast
             downe
             by
             them
             .
             
               We
               know
               saith
               the
               Apostle
            
             ,
             1.
             
             Cor.
             8.
             1.
             
               that
               we
               all
               have
               knowledge
               ,
               yet
               we
               are
               to
               take
               heed
               that
               
               through
               our
               knowledge
               our
               weake
               brother
               perish
               not
               for
               whom
               Christ
               died
               .
               v.
            
             11.
             3.
             it
             is
             an
             unreasonable
             ,
             and
             unequall
             thing
             ,
             and
             so
             against
             justice
             ,
             that
             the
             priviledge
             of
             one
             should
             be
             the
             undoing
             of
             another
             ,
             that
             the
             benefit
             of
             one
             should
             become
             the
             detriment
             of
             another
             ,
             that
             one
             Christians
             liberty
             should
             be
             enjoyed
             so
             as
             to
             harme
             others
             .
             Our
             liberty
             is
             not
             
               res
               tanti
               ,
               a
               thing
               of
               that
               value
               ,
            
             that
             it
             should
             at
             all
             times
             bee
             used
             even
             to
             the
             ruine
             of
             our
             brother
             .
             The
             pleasing
             of
             our
             own
             wills
             should
             not
             bee
             so
             accounted
             of
             ,
             as
             to
             have
             them
             ,
             what
             ever
             mischief
             ensue
             to
             our
             brother
             .
             'T
             is
             
             true
             if
             the
             use
             of
             our
             liberty
             did
             make
             us
             accepted
             with
             God
             ,
             then
             it
             were
             equall
             wee
             should
             please
             him
             ,
             though
             we
             displease
             all
             men
             .
             
               But
               the
               kingdome
               of
               God
               is
               not
               meat
               and
               drink
               :
               but
               righteousnesse
               and
               peace
               and
               joy
               in
               the
               holy
               Ghost
               .
            
             Rom.
             14.
             17.
             
             
               Meat
               commendeth
               us
               not
               to
               God
               :
               for
               neither
               if
               we
               eat
               are
               we
               the
               better
               ,
               neither
               if
               we
               eat
               not
               are
               we
               the
               worse
               .
               1.
               
               Cor.
            
             8.
             8.
             
             And
             the
             like
             may
             bee
             said
             of
             other
             indifferent
             things
             ,
             wherefore
             the
             good
             of
             enjoying
             our
             liberty
             is
             not
             such
             as
             may
             countervaile
             the
             evill
             of
             scandalizing
             our
             brother
             .
             
               Iustice
               in
               the
               Embleme
               waighes
               with
               even
               
               skales
               :
            
             So
             should
             we
             in
             the
             use
             of
             our
             liberty
             ,
             not
             account
             our
             liberty
             so
             waighty
             ,
             as
             that
             our
             brothers
             good
             be
             accounted
             light
             .
             4.
             
             To
             abuse
             our
             liberty
             to
             the
             scandalizing
             of
             another
             ,
             is
             against
             the
             charity
             wee
             owe
             to
             him
             .
             
               If
               thy
               brother
               bee
               grieved
               with
               thy
               meat
               :
               now
               walkest
               thou
               not
               charitably
               ,
            
             saith
             the
             Apostle
             Rom.
             14.
             15.
             
             The
             property
             of
             true
             charity
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             1.
             
             
               Cor.
               13.
               4.
               
               To
               be
               kind
               and
               beneficiall
               to
               others
               ,
            
             not
             to
             bee
             hurtfull
             ,
             and
             unkind
             :
             
               It
               seekes
               not
               her
               owne
               .
               v.
            
             5.
             
             When
             it
             may
             wrong
             another
             .
             He
             then
             that
             shall
             be
             so
             settled
             on
             this
             resolution
             ,
             as
             that
             hee
             will
             not
             abate
             
             an
             inch
             of
             his
             conveniency
             for
             the
             preventing
             of
             a
             mischiefe
             ,
             or
             at
             least
             a
             vexation
             to
             his
             brother
             shewes
             that
             he
             loves
             himselfe
             much
             ,
             his
             brother
             litle
             or
             nothing
             at
             all
             .
             5.
             
             And
             as
             this
             offensive
             use
             of
             our
             liberty
             discovers
             want
             of
             charity
             ,
             so
             it
             doth
             also
             want
             of
             mercy
             .
             For
             it
             is
             a
             kind
             of
             spirituall
             slaying
             or
             wounding
             of
             our
             brother
             .
             The
             Apostle
             1.
             
             Cor.
             8.
             11.
             12.
             saith
             that
             by
             such
             offences
             the
             scandalizers
             doe
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               beate
               and
               wound
               the
               weak
               conscience
               of
               their
               brother
               ,
            
             as
             a
             man
             that
             doth
             kill
             another
             with
             a
             destructive
             weapon
             ,
             and
             that
             consequently
             the
             offended
             
             person
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             perisheth
             ,
             that
             is
             
               quantum
               per
               ipsum
               stat
               ,
               as
               much
               as
               pertaines
               to
               him
               .
            
             And
             to
             the
             like
             purpose
             disswading
             from
             using
             our
             liberty
             in
             meates
             with
             offence
             hee
             forbids
             it
             in
             this
             phrase
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Rom.
               14.
               15.
               
               Destroy
               not
               him
               with
               thy
               meat
               ,
            
             and
             againe
             ,
             v.
             20.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               For
               meat
               destroy
               not
               ,
               or
               dissolve
               not
               the
               work
               of
               God
               ,
            
             that
             is
             the
             soule
             of
             thy
             brother
             .
             As
             if
             scandalizing
             were
             a
             destroying
             or
             murther
             ,
             such
             as
             a
             soule
             is
             capable
             of
             .
             For
             what
             is
             the
             murther
             of
             the
             soule
             but
             grieving
             it
             ,
             perverting
             it
             ,
             causing
             it
             to
             sin
             ,
             to
             feele
             Gods
             
             anger
             ?
             This
             is
             that
             which
             the
             scripture
             calleth
             Death
             ,
             as
             being
             indeed
             the
             onely
             death
             of
             an
             immortall
             spirit
             ,
             so
             that
             to
             cause
             this
             by
             using
             of
             our
             liberty
             is
             against
             the
             mercy
             wee
             are
             to
             shew
             to
             our
             brothers
             soule
             ,
             which
             is
             also
             aggravated
             in
             that
             it
             is
             a
             
               destroying
               of
               Gods
               worke
            
             ,
             that
             is
             ,
             the
             soule
             ,
             which
             is
             
               divinae
               particula
               aurae
               ,
               that
               particle
               as
               it
               were
               of
               Gods
               breath
               .
            
             Gen.
             2.
             7.
             
             
               That
               image
               of
               the
               invisible
               God
               ,
            
             farre
             surpassing
             in
             worth
             the
             whole
             masse
             of
             corporeall
             beings
             ,
             and
             therefore
             the
             destruction
             of
             it
             much
             exceeding
             the
             destruction
             of
             the
             body
             .
             6.
             
             Adde
             hereunto
             ,
             
             that
             this
             scandalizing
             must
             needes
             hinder
             the
             peace
             ,
             the
             sweet
             peace
             that
             should
             bee
             betweene
             Christians
             that
             are
             members
             of
             the
             same
             body
             .
             For
             whereas
             they
             
               should
               follow
               after
               the
               things
               that
               make
               for
               peace
               .
               Rom.
            
             14.
             19.
             
             This
             course
             is
             opposite
             thereto
             .
             Peace
             is
             to
             be
             followed
             by
             yielding
             somewhat
             to
             other
             mens
             desires
             ,
             by
             being
             indulgent
             to
             their
             weakenesse
             ,
             by
             relaxation
             of
             that
             rigour
             we
             may
             stand
             upon
             .
             But
             in
             this
             way
             of
             scandalizing
             another
             by
             the
             use
             of
             our
             liberty
             there
             's
             no
             yielding
             to
             the
             desires
             of
             others
             ,
             no
             indulgence
             to
             their
             weaknesse
             ,
             no
             remission
             
             of
             rigour
             ,
             yea
             besides
             it
             causeth
             a
             jealousy
             in
             the
             offended
             person
             of
             his
             enmity
             towards
             him
             ,
             who
             would
             doe
             that
             which
             hee
             is
             so
             much
             offended
             with
             .
             Which
             apprehension
             will
             assuredly
             cause
             him
             to
             look
             
               obliquo
               oculo
            
             ,
             awry
             on
             him
             ,
             that
             offends
             ,
             and
             instead
             of
             imbracing
             him
             ,
             flye
             off
             farther
             from
             him
             .
             7.
             
             And
             indeed
             whether
             there
             bee
             enmity
             or
             evill
             will
             or
             no
             in
             the
             scandalizer
             ,
             surely
             there
             is
             some
             pride
             ,
             and
             contempt
             of
             his
             brother
             in
             this
             sin
             .
             For
             the
             Apostle
             when
             hee
             speakes
             of
             the
             fountaine
             of
             this
             evill
             ,
             derives
             it
             from
             the
             swelling
             of
             knowledge
             ,
             
               that
               his
               
               knowledge
               puffeth
               him
               up
               .
               1.
               
               Cor.
            
             8.
             1.
             
             And
             againe
             when
             he
             forbids
             the
             cause
             of
             scandalizing
             in
             the
             use
             of
             things
             indifferent
             hee
             chargeth
             thus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Let
               him
               not
               despise
               or
               set
               at
               nought
               his
               brother
               .
            
             Intimating
             that
             if
             he
             were
             not
             puffed
             up
             ,
             with
             his
             knowledge
             ,
             nor
             set
             at
             nought
             his
             brother
             ,
             but
             esteemed
             him
             as
             hee
             should
             ,
             hee
             would
             prize
             him
             above
             his
             owne
             conveniences
             ,
             and
             remit
             his
             use
             of
             them
             for
             his
             sake
             .
             Now
             pride
             whereby
             a
             man
             despiseth
             another
             as
             it
             is
             a
             great
             evill
             in
             it selfe
             ,
             so
             is
             it
             the
             greater
             in
             that
             by
             it
             
               commeth
               contention
               .
               Prov.
            
             13.
             10.
             8.
             
             Furthermore
             the
             
             obligation
             of
             christians
             bindes
             them
             to
             the
             utmost
             of
             their
             power
             to
             further
             the
             kingdome
             of
             God
             in
             men
             ;
             his
             glory
             ,
             and
             their
             salvation
             .
             The
             mercy
             we
             have
             our selves
             received
             should
             move
             us
             to
             endeavour
             to
             make
             others
             partakers
             of
             the
             same
             ,
             we
             being
             called
             should
             call
             others
             ,
             as
             Philip
             having
             found
             the
             Messiah
             invites
             Nathaniel
             to
             come
             to
             him
             
               Iohn
               1.
               45.
               
               Peter
               being
               converted
               was
               bound
               to
               strengthen
               his
               brethren
               .
               Luke
               .
            
             22.
             32.
             
             Wherefore
             for
             such
             a
             one
             not
             onely
             not
             to
             strengthen
             ,
             but
             even
             for
             unnecessary
             things
             ,
             
               in
               which
               the
               kingdome
               of
               God
               consists
               not
               ,
            
             to
             weaken
             
             them
             is
             very
             contrary
             to
             to
             the
             heavenly
             calling
             wherewith
             we
             are
             called
             ,
             to
             the
             unspeakable
             grace
             we
             have
             received
             :
             doubtlesse
             the
             Apostles
             rule
             is
             most
             equall
             for
             such
             ,
             
               That
               whether
               they
               eat
               or
               drink
               ,
               or
               whatsoever
               they
               doe
               ,
               they
               doe
               all
               to
               the
               glory
               of
               God
               ,
               giving
               none
               offence
               neither
               to
               the
               Iewes
               ,
               nor
               the
               Gentiles
               ,
               nor
               to
               the
               Church
               of
               God
               ;
               But
               as
               he
               himselfe
               did
               ,
               who
               pleased
               all
               men
               in
               all
               things
               ,
               not
               seeking
               his
               owne
               profit
               ,
               but
               the
               profit
               of
               many
               that
               they
               may
               be
               saved
               .
               1.
               
               Cor.
            
             10.
             3.
             32.
             33.
             9.
             
             Vnto
             which
             the
             example
             of
             our
             Lord
             Christ
             should
             yet
             more
             forcibly
             urge
             us
             ,
             as
             the
             
             same
             Apostle
             presseth
             it
             .
             
               Rom.
               15.
               1.
               2.
               3.
               
               We
               that
               are
               strong
               ought
               to
               beare
               with
               the
               infirmities
               of
               the
               weak
               ,
               and
               not
               to
               please
               our selves
               .
               Let
               every
               one
               of
               us
               please
               his
               neighbour
               for
               his
               good
               to
               edification
               .
               For
               even
               Christ
               pleased
               not
               himselfe
               ,
               but
               as
               it
               is
               written
               ,
               The
               reproaches
               of
               them
               ,
               that
               reproached
               thee
               ,
               fell
               on
               me
               .
            
             How
             much
             doe
             they
             degenerate
             from
             Christs
             example
             ,
             whom
             they
             ought
             to
             follow
             ,
             who
             are
             unwilling
             to
             suspend
             the
             use
             of
             their
             liberty
             for
             their
             pleasure
             ,
             whereas
             the
             Lord
             Christ
             laid
             aside
             his
             glory
             ,
             
               emptied
               himselfe
               ,
               and
               became
               of
               no
               reputation
               for
               their
               sake
               .
            
             10.
             
             Finally
             
             what
             is
             scandalizing
             our
             brethren
             for
             our
             liberties
             sake
             ,
             but
             a
             forgetting
             what
             love
             Christ
             vouchsafed
             them
             and
             us
             in
             that
             hee
             dyed
             for
             them
             and
             us
             ?
             Christ
             dyed
             for
             them
             that
             hee
             might
             save
             them
             ,
             wee
             let
             them
             perish
             for
             our
             pleasure
             .
             Such
             practise
             is
             doubtlesse
             not
             onely
             a
             sin
             
               against
               the
               brethren
               ,
               but
               against
               Christ
               much
               more
               .
               1.
               
               Cor.
            
             8.
             12.
             
             All
             these
             reasons
             put
             together
             declare
             how
             great
             a
             sin
             this
             kind
             of
             scandal
             is
             ,
             and
             therefore
             ,
             how
             justly
             a
             woe
             belongs
             to
             it
             .
             And
             so
             much
             the
             greater
             a
             woe
             is
             awarded
             to
             such
             scandalizers
             as
             it
             is
             committed
             with
             ,
             and
             so
             much
             
             the
             greater
             pride
             ,
             wilfulnes
             ,
             or
             wantones
             :
             when
             it
             is
             done
             
               data
               opera
               ,
               of
               set
               purpose
               ,
            
             or
             with
             evident
             foresight
             of
             the
             grievance
             &
             harme
             ensuing
             thereby
             to
             their
             brother
             .
             For
             these
             things
             make
             it
             the
             more
             voluntary
             ,
             and
             therefore
             the
             more
             sinfull
             .
          
           
             But
             then
             it
             is
             a
             very
             hard
             and
             knotty
             point
             in
             many
             cases
             to
             know
             when
             a
             christian
             doeth
             thus
             abuse
             his
             liberty
             in
             things
             indifferent
             ,
             
             when
             not
             :
             it
             being
             a
             hard
             thing
             to
             understand
             ,
             when
             men
             are
             weak
             ,
             when
             wilfull
             :
             a
             hard
             thing
             to
             determin
             what
             to
             doe
             when
             the
             harme
             of
             another
             by
             our
             use
             of
             our
             liberty
             is
             only
             suspected
             or
             feared
             it
             
             may
             be
             ,
             but
             on
             the
             other
             side
             probably
             may
             not
             be
             :
             what
             is
             to
             be
             done
             when
             it
             is
             likely
             that
             there
             may
             be
             scandall
             either
             way
             in
             using
             or
             not
             using
             our
             liberty
             ;
             what
             regard
             is
             to
             be
             had
             to
             our
             brethren
             in
             case
             the
             Magistrate
             interposeth
             his
             authority
             .
             From
             these
             and
             sundry
             more
             such
             difficulties
             arise
             many
             doubts
             to
             the
             disquiet
             of
             tender
             consciences
             ,
             and
             sinfull
             presumptions
             in
             some
             ,
             superstitious
             feares
             in
             others
             ,
             which
             beget
             no
             small
             evill
             ,
             which
             points
             neverthelesse
             I
             finde
             handled
             
               ex
               professo
            
             by
             few
             :
             onely
             incidentally
             to
             other
             arguments
             here
             and
             there
             
             writers
             cleare
             some
             of
             the
             doubts
             belonging
             to
             this
             argument
             :
             wherefore
             I
             have
             conceived
             it
             may
             be
             of
             good
             use
             to
             endeavour
             the
             clearing
             of
             such
             difficulties
             incident
             to
             this
             argument
             as
             I
             have
             either
             by
             reading
             ,
             meditation
             or
             conference
             met
             with
             ,
             not
             discouraged
             by
             the
             conscience
             of
             mine
             owne
             insufficience
             ,
             but
             trusting
             in
             gods
             assistance
             ,
             &
             with
             all
             assureing
             my selfe
             that
             among
             readers
             there
             will
             bee
             some
             ,
             that
             conceive
             
               esse
               aliquid
               prodire
               tenus
            
             .
             And
             that
             the
             order
             I
             use
             may
             appeare
             ,
             1.
             
             I
             shall
             briefly
             say
             somewhat
             of
             things
             lawful
             and
             indifferent
             ,
             and
             our
             liberty
             
             in
             their
             use
             .
             2.
             
             Of
             the
             waies
             whereby
             a
             christians
             conscience
             may
             be
             restrained
             from
             using
             this
             liberty
             .
             3.
             because
             the
             fourteenth
             chapter
             of
             the
             Epistle
             of
             S.
             Paul
             to
             the
             Romans
             ,
             and
             the
             eighth
             ,
             ninth
             ,
             and
             tenth
             ,
             of
             the
             first
             Epistle
             to
             the
             Corinthians
             ,
             are
             the
             seat
             of
             this
             argument
             ,
             I
             shall
             deliver
             as
             rightly
             as
             I
             can
             a
             summe
             or
             the
             Apostles
             resolutions
             concerning
             this
             point
             in
             those
             chapters
             .
             4.
             
             Out
             of
             these
             things
             premised
             ,
             and
             such
             other
             passages
             of
             holy
             scripture
             and
             reasons
             as
             I
             finde
             pertinent
             thereto
             ,
             I
             shall
             endeavour
             to
             resolve
             sundry
             questions
             or
             cases
             of
             this
             
             matter
             needfull
             to
             bee
             cleared
             :
             yet
             not
             magisterially
             obtruding
             these
             resolutions
             on
             others
             ,
             but
             submitting
             them
             to
             examination
             ,
             as
             remembring
             
               that
               the
               spirits
               of
               the
               Prophets
               are
               subject
               to
               the
               Prophets
               .
               1.
               
               Cor.
            
             14.
             32.
             
          
           
             In
             answering
             the
             first
             of
             these
             points
             ,
             
             wee
             are
             to
             take
             notice
             that
             there
             are
             some
             things
             lawful
             ,
             which
             are
             in
             themselves
             duties
             ,
             and
             commanded
             by
             God
             to
             be
             done
             ,
             which
             yet
             are
             to
             bee
             omitted
             at
             sometimes
             ,
             for
             the
             avoyding
             of
             scandall
             .
             As
             for
             instance
             ,
             reproving
             of
             our
             neighbour
             is
             a
             duty
             enjoyned
             by
             God
             ,
             yet
             to
             bee
             omitted
             at
             some
             times
             ,
             when
             
             the
             person
             to
             be
             reproved
             would
             bee
             likely
             rather
             hardened
             ,
             then
             amended
             by
             reproofe
             .
             In
             like
             manner
             may
             it
             bee
             said
             also
             of
             excommunication
             ,
             when
             there
             is
             danger
             of
             schisme
             ;
             of
             punishing
             malefactors
             ,
             when
             the
             issue
             would
             bee
             the
             overthrow
             of
             the
             common
             wealth
             .
             
               Pro
               vitando
               scandalo
               cessat
               rigor
               dissiplinae
               ,
            
             is
             an
             old
             rule
             and
             a
             good
             one
             ,
             
               To
               avoyde
               scandall
               the
               rigour
               of
               discipline
               ceaseth
               .
            
             This
             truth
             is
             grounded
             1.
             
             On
             that
             rule
             ,
             which
             is
             among
             Divines
             received
             ,
             that
             
               praecepta
               negativa
               obligant
               semper
               ,
               &
               ad
               semper
               ,
               they
               alwaies
               binde
               and
               to
               alwaies
               ,
            
             that
             is
             ,
             what
             is
             forbidden
             
             by
             God
             may
             at
             no
             time
             bee
             done
             :
             no
             man
             may
             sinne
             to
             avoyde
             scandall
             ;
             
               Their
               damnation
               is
               just
            
             ,
             saith
             the
             Apostle
             ,
             Rom.
             3.
             8.
             that
             say
             ,
             
               Let
               us
               doe
               evill
               that
               good
               may
               come
               .
            
             But
             on
             the
             other
             side
             affirmative
             precepts
             
               obligant
               semper
               ,
               sed
               non
               ad
               semper
               ,
               They
               alwayes
               bind
               ,
               but
               not
               to
               alwaies
               ,
            
             that
             is
             though
             they
             stand
             in
             force
             alwaies
             ,
             yet
             not
             so
             as
             to
             tye
             us
             to
             doe
             the
             things
             required
             at
             all
             times
             .
             As
             for
             instance
             though
             Gods
             command
             alwaies
             bindes
             a
             christian
             to
             pray
             ,
             to
             give
             almes
             &c.
             yet
             not
             to
             doe
             these
             alwaies
             :
             but
             when
             the
             glory
             of
             God
             ,
             and
             the
             good
             of
             our
             brethren
             require
             
             it
             .
             The
             knowledge
             of
             which
             time
             is
             partly
             to
             bee
             taken
             from
             rules
             and
             examples
             in
             holy
             scripture
             ,
             partly
             from
             godly
             prudence
             and
             reason
             ,
             which
             every
             man
             should
             have
             as
             a
             light
             to
             guide
             him
             in
             discerning
             the
             circumstances
             ,
             which
             make
             such
             actions
             necessary
             .
             2.
             
             On
             this
             consideration
             ,
             that
             those
             actions
             of
             reproofe
             ,
             punishing
             vice
             ,
             and
             the
             like
             to
             them
             are
             commanded
             principally
             to
             this
             end
             ,
             that
             they
             may
             doe
             good
             to
             men
             for
             the
             curing
             of
             their
             evills
             ,
             the
             furthering
             of
             vertue
             in
             them
             .
             Wherefore
             when
             prudence
             shewes
             that
             such
             actions
             would
             bee
             either
             
             fruitles
             in
             respect
             of
             their
             end
             ,
             or
             contrariwise
             harmfull
             ,
             they
             are
             to
             bee
             forborne
             :
             in
             this
             case
             there
             is
             
               Libertas
               non
               faciendi
               ,
               a
               liberty
               not
               to
               doe
               them
               ,
            
             or
             rather
             hee
             ought
             not
             to
             doe
             them
             .
             Concerning
             this
             sort
             of
             things
             lawfull
             ,
             wherein
             our
             liberty
             is
             to
             bee
             restrained
             to
             avoyde
             scandall
             ,
             there
             needs
             not
             much
             more
             to
             be
             said
             ,
             but
             that
             when
             according
             to
             true
             prudence
             they
             appeare
             to
             bee
             necessary
             for
             Gods
             glory
             ,
             our
             owne
             salvation
             ,
             or
             our
             brethrens
             good
             ,
             then
             they
             are
             to
             bee
             done
             without
             regard
             of
             scandall
             consequent
             ;
             if
             to
             the
             contrary
             to
             bee
             omitted
             .
             Few
             scruples
             there
             
             are
             in
             men
             about
             these
             things
             ,
             and
             such
             as
             bee
             ,
             may
             find
             some
             satisfaction
             from
             the
             resolutions
             of
             the
             Cases
             concerning
             things
             indifferent
             .
             The
             second
             sort
             of
             things
             in
             w
             ch
             we
             may
             abuse
             our
             liberty
             to
             the
             scandall
             of
             our
             brethren
             are
             things
             indifferēt
             .
             Now
             by
             things
             indifferent
             I
             understand
             not
             according
             to
             the
             vulgar
             acception
             of
             actions
             indifferent
             ,
             such
             actions
             as
             are
             neither
             much
             praise
             worthy
             ,
             nor
             much
             to
             be
             reproved
             ;
             because
             there
             is
             no
             speciall
             matter
             of
             goodnesse
             or
             hurt
             in
             them
             ;
             as
             for
             a
             man
             to
             eat
             when
             he
             is
             hungry
             ,
             to
             drinke
             when
             he
             is
             thirsty
             ,
             to
             keepe
             due
             houres
             
             for
             meales
             ,
             or
             on
             the
             contrary
             to
             omit
             these
             :
             which
             though
             they
             may
             bee
             in
             common
             acception
             called
             indifferent
             ,
             yet
             according
             to
             exact
             speaking
             they
             are
             not
             indifferent
             ,
             but
             either
             right
             or
             sinfull
             as
             they
             are
             clothed
             with
             circumstances
             .
             But
             by
             things
             indifferent
             I
             mean
             such
             actions
             as
             in
             their
             nature
             ,
             
               in
               se
               ,
               of
               themselvs
            
             ,
             are
             neither
             right
             nor
             sinfull
             ,
             neither
             commanded
             nor
             forbidden
             ,
             as
             to
             eat
             or
             not
             to
             eat
             such
             meats
             ,
             to
             eat
             sweet
             meats
             or
             sowre
             ,
             to
             goe
             or
             not
             to
             goe
             on
             foot
             ,
             to
             goe
             on
             foot
             or
             to
             ride
             ,
             to
             weare
             such
             cloathes
             or
             not
             to
             wear
             them
             ,
             to
             wear
             linnen
             or
             woollen
             ,
             to
             expresse
             
             our
             mind
             by
             word
             of
             mouth
             or
             writing
             ,
             to
             write
             on
             paper
             or
             parchment
             ,
             to
             speake
             in
             Latin
             or
             English.
             In
             which
             ,
             and
             a
             thousand
             such
             like
             ,
             a
             christian
             hath
             both
             the
             liberty
             which
             is
             called
             
               Libertas
               contradictionis
               ,
               liberty
               in
               contradictories
               ,
            
             to
             doe
             or
             not
             to
             doe
             ,
             as
             to
             eat
             egges
             ,
             or
             not
             to
             eat
             them
             ,
             to
             weare
             a
             cloake
             ,
             or
             not
             to
             weare
             one
             ;
             and
             also
             the
             liberty
             which
             is
             called
             
               libert
               as
               contrarietatis
               ,
               liberty
               in
               contraries
               ,
            
             as
             in
             eating
             sweet
             or
             bitter
             food
             ,
             ;
             in
             wearing
             white
             or
             black
             In
             which
             there
             is
             a
             greater
             liberty
             than
             there
             is
             about
             duties
             .
             For
             though
             wee
             are
             not
             bound
             to
             doe
             all
             
             duties
             at
             all
             times
             ,
             yet
             wee
             may
             not
             at
             any
             time
             doe
             the
             contrary
             :
             as
             ,
             though
             wee
             are
             not
             at
             all
             times
             bound
             to
             reprove
             ,
             yet
             at
             no
             time
             to
             flatter
             .
             But
             in
             things
             indifferent
             there
             is
             
               Libertas
               ad
               utrumlibet
               ,
               liberty
               in
               either
               of
               which
               we
               like
               ,
            
             to
             doe
             this
             or
             not
             to
             doe
             it
             ,
             to
             doe
             this
             ,
             or
             the
             contrary
             to
             it
             .
             That
             there
             are
             actions
             of
             men
             that
             are
             
               in
               se
               ,
               of
               themselves
               abstracted
               from
               particularizing
               circumstances
            
             in
             their
             nature
             indifferent
             as
             hath
             bin
             said
             ,
             I
             take
             it
             as
             a
             certaine
             truth
             ,
             grounded
             on
             the
             speech
             of
             the
             Apostle
             .
             1.
             
             
               Cor.
               8.
               8.
               
               Neither
               if
               wee
               eat
               are
               wee
               the
               better
               ,
               neither
               if
               we
               eat
               not
               are
               we
               the
               
               worse
            
             ;
             like
             unto
             which
             are
             those
             Rom.
             14.
             5.
             6.
             14.
             20.
             and
             on
             plaine
             reason
             .
             For
             the
             contrary
             assertion
             must
             needes
             suppose
             that
             Gods
             lawes
             doe
             command
             or
             forbid
             every
             action
             in
             speciall
             ,
             which
             is
             not
             so
             ,
             as
             may
             appeare
             by
             induction
             ,
             in
             the
             particulars
             before
             mentioned
             ,
             and
             thousands
             of
             the
             like
             ;
             I
             have
             read
             of
             some
             that
             have
             gone
             about
             to
             maintaine
             ,
             that
             there
             is
             nothing
             indifferent
             :
             but
             this
             opinion
             either
             hath
             beene
             retracted
             by
             the
             author
             ,
             or
             conceived
             so
             absurd
             that
             it
             hath
             had
             either
             none
             or
             very
             few
             followers
             .
             In
             the
             manner
             that
             I
             have
             declared
             I
             take
             it
             as
             certain
             ,
             
             That
             there
             are
             indifferent
             things
             .
             It
             is
             granted
             that
             all
             humane
             actions
             
               in
               individuo
            
             ,
             in
             the
             particular
             or
             singular
             ,
             that
             flowe
             from
             deliberate
             reason
             are
             either
             morally
             good
             ,
             or
             evill
             ,
             as
             agreeing
             to
             ,
             or
             disgreeing
             from
             Gods
             law
             .
             I
             said
             signantèr
             to
             bee
             marked
             ,
             that
             flow
             from
             
               deliberate
               reason
            
             ,
             to
             exclude
             such
             particular
             actions
             of
             men
             as
             being
             naturall
             actions
             from
             naturall
             instinct
             ,
             or
             force
             of
             imagination
             ,
             are
             not
             of
             morall
             consideration
             ;
             such
             as
             are
             the
             handling
             of
             the
             beard
             ,
             rubbing
             the
             nose
             ,
             shaking
             the
             legge
             when
             a
             man
             thinks
             not
             of
             them
             ,
             talking
             or
             walking
             in
             sleepe
             .
             
             These
             as
             not
             comming
             from
             reason
             ,
             nor
             having
             any
             end
             are
             accounted
             not
             as
             
               rationall
               actions
            
             ,
             but
             as
             animal
             only
             ,
             though
             they
             be
             done
             by
             men
             ,
             and
             therfore
             neither
             good
             nor
             bad
             .
             But
             for
             all
             singular
             actions
             which
             are
             not
             of
             morall
             consideration
             ,
             that
             come
             under
             a
             law
             ,
             being
             clothed
             with
             circumstances
             specificating
             and
             singularizing
             them
             ,
             
               as
               they
               come
               from
               reason
               ,
               as
               Aquin.
               2
               
               a.
               2ae
               .
               q.
               18.
               art
               .
            
             9.
             or
             as
             Paraeus
             in
             
               Rom.
               14.
               dub
               .
               10.
               ratione
               principij
               ,
               hoc
               est
               ratione
               electionis
               &
               intentionis
               quâ
               fiunt
               ,
               in
               regard
               of
               their
               principle
               ,
               that
               is
               the
               election
               and
               intention
               by
               which
               they
               are
               done
               ,
            
             are
             
             either
             good
             or
             bad
             ,
             agreeing
             or
             disagreeing
             from
             Gods
             law
             .
             Thus
             every
             act
             of
             eating
             ,
             or
             wearing
             apparrell
             ,
             or
             going
             a
             journey
             with
             this
             or
             that
             intent
             ,
             in
             this
             or
             that
             manner
             ,
             is
             either
             good
             or
             bad
             ,
             right
             or
             sinfull
             .
             But
             then
             it
             is
             as
             certaine
             that
             many
             actions
             of
             men
             
               in
               the
               generall
               ,
               or
               in
               specie
               ,
               in
               the
               kind
               of
               them
            
             considered
             without
             restraint
             of
             particularizing
             circumstances
             afore
             they
             are
             
               in
               actu
               exercito
            
             ,
             that
             is
             ,
             
               actually
               done
            
             are
             indifferent
             ,
             as
             I
             have
             declared
             .
             And
             it
             is
             further
             to
             bee
             observed
             ,
             that
             in
             these
             indifferent
             or
             middle
             things
             ,
             as
             they
             are
             called
             ,
             the
             christian
             Church
             hath
             
             greater
             liberty
             then
             the
             Iewish
             Synagogue
             .
             For
             many
             things
             were
             not
             indifferent
             to
             them
             ,
             which
             are
             indifferent
             to
             us
             :
             It
             was
             not
             indifferent
             to
             them
             to
             eat
             swines
             flesh
             or
             not
             ,
             to
             weare
             a
             garment
             of
             linsey-woolsey
             or
             not
             ,
             with
             many
             more
             .
             But
             it
             is
             to
             us
             indifferent
             to
             eate
             swines
             flesh
             or
             not
             ,
             to
             wear
             a
             garment
             of
             linsey-woolsey
             or
             not
             .
             The
             ordinances
             whereby
             the
             Iews
             were
             restrained
             in
             their
             liberty
             ,
             were
             a
             yoake
             which
             
               they
               were
               not
               able
               to
               beare
               .
               Acts.
            
             15.
             10.
             
             But
             it
             is
             removed
             from
             our
             necks
             by
             Christs
             death
             ,
             
               who
               hath
               abolished
               the
               law
               of
               Commandements
               contained
               in
               
               ordinances
               Ephes.
            
             2.
             15.
             
             And
             
               in
               this
               liberty
               wee
               are
               commanded
               to
               stand
               fast
               that
               wee
               bee
               not
               intangled
               again
               with
               the
               yoak
               of
               bondage
               .
               Gal.
            
             5.
             1.
             
             A
             liberty
             then
             we
             have
             in
             things
             indifferent
             ,
             &
             to
             renege
             and
             deny
             ,
             it
             is
             to
             put
             on
             our
             neckes
             that
             yoake
             that
             Christ
             hath
             freed
             us
             from
             .
          
           
             Neverthelesse
             though
             God
             hath
             not
             made
             these
             indifferent
             things
             intrinsecally
             ,
             
             or
             in
             their
             own
             nature
             good
             or
             evill
             ,
             yet
             extrinsecally
             they
             may
             be
             made
             good
             or
             evill
             :
             and
             that
             sundry
             wayes
             .
             1.
             
             By
             the
             command
             or
             prohibiting
             of
             the
             Magistrate
             .
             For
             though
             the
             Magistrates
             authority
             cannot
             
             make
             ,
             (
             for
             examples
             sake
             )
             the
             eating
             of
             flesh
             ,
             or
             the
             wearing
             of
             a
             weapon
             unlawfull
             to
             me
             ,
             as
             a
             thing
             prohibited
             by
             God
             ,
             and
             thereby
             intrinsecally
             evill
             :
             yet
             if
             hee
             forbid
             them
             ,
             who
             is
             the
             lawfull
             governour
             ,
             and
             hath
             power
             to
             make
             lawes
             ,
             or
             ordinances
             ,
             it
             is
             sin
             against
             God
             to
             doe
             these
             things
             :
             because
             he
             contemnes
             the
             law
             of
             the
             Magistrate
             ,
             against
             the
             common
             good
             ,
             which
             is
             the
             ground
             of
             it
             ,
             and
             the
             authority
             ,
             concerning
             which
             God
             hath
             commanded
             .
             
               Rom.
               13.
               1.
               
               Let
               every
               soule
               be
               subject
               to
               the
               higher
               powers
               :
               For
               there
               is
               no
               power
               but
               of
               God
               :
               the
               powers
               that
               be
               ,
               are
               ordained
               
               of
               God.
               Whosoever
               therfore
               resisteth
               the
               power
               resisteth
               the
               ordināce
               of
               God
               :
               &
               they
               that
               resist
               shall
               receive
               to
               themselves
               damnatiō
               .
            
             The
             same
             is
             to
             be
             conceived
             of
             the
             commands
             of
             Ecclesiasticall
             governors
             according
             to
             their
             authority
             ,
             of
             naturall
             parents
             ,
             of
             tutors
             ,
             teachers
             &
             Masters
             
               according
               to
               the
               flesh
            
             ,
             to
             the
             which
             God
             hath
             commanded
             us
             
               to
               be
               subject
               .
               Ephes.
            
             6.
             
             And
             elsewhere
             .
             Whence
             it
             was
             that
             the
             Rechabites
             would
             drinke
             no
             wine
             because
             of
             
               Ionadab
               the
               sonne
               of
               Rechab
               his
               command
               not
               to
               drinke
               wine
               .
               Ierem.
            
             35.
             6.
             
             For
             though
             by
             such
             mandates
             they
             cannot
             take
             away
             our
             originall
             liberty
             ,
             yet
             they
             
             can
             restraine
             the
             use
             :
             the
             liberty
             we
             have
             in
             things
             indifferent
             being
             the
             proper
             matter
             for
             the
             Magistrate
             or
             Governour
             to
             shew
             his
             authority
             of
             making
             lawes
             in
             .
             2.
             
             By
             a
             vow
             whereby
             a
             man
             bindes
             himselfe
             to
             doe
             or
             not
             to
             doe
             ,
             to
             use
             or
             not
             to
             use
             his
             liberty
             in
             such
             or
             such
             an
             indifferent
             thing
             .
             For
             by
             vowes
             and
             promissory
             oathes
             ,
             a
             man
             may
             make
             that
             necessary
             or
             sinfull
             to
             himselfe
             ,
             which
             neither
             is
             intrinsecally
             good
             nor
             evil
             ,
             necessary
             nor
             sinful
             nor
             would
             be
             to
             him
             such
             ,
             but
             for
             the
             vow
             he
             made
             :
             because
             God
             hath
             enjoyned
             
               Deuter.
               23.
               21.
               
               When
               thou
               shalt
               vow
               a
               vow
               unto
               the
               
               Lord
               thy
               God
               :
               thou
               shalt
               not
               slack
               to
               pay
               it
               ,
               for
               the
               Lord
               thy
               God
               wil
               surely
               require
               it
               of
               thee
               ,
               &
               it
               would
               be
               sinne
               in
               thee
               .
               But
               if
               thou
               shalt
               forbeare
               to
               vow
               ,
               it
               shall
               be
               no
               sinne
               in
               thee
               .
            
             And
             Psal.
             15.
             4.
             it
             is
             made
             a
             requisite
             condition
             
               of
               him
               that
               shall
               dwell
               in
               Gods
               Tabernacle
               ,
               that
               though
               hee
               sweare
               to
               his
               owne
               hurt
               ,
               he
               change
               not
               .
            
             3.
             
             Likewise
             a
             man
             may
             by
             his
             owne
             opiniō
             make
             that
             extrinsecally
             evill
             which
             is
             not
             so
             intrinsecally
             .
             For
             though
             a
             mans
             opinion
             cannot
             make
             that
             to
             bee
             duty
             which
             is
             not
             so
             :
             yet
             it
             may
             make
             that
             to
             be
             sin
             which
             otherwise
             would
             not
             bee
             so
             ,
             according
             to
             the
             Apostles
             
             resolution
             .
             Rom.
             14.
             14.
             
             
               To
               him
               that
               esteemeth
               any
               thing
               to
               be
               uncleane
               ,
               to
               him
               it
               is
               uncleane
               .
               ver
               .
               23.
               
               And
               hee
               that
               doubteth
               is
               damned
               if
               he
               eat
               :
               because
               he
               eateth
               not
               of
               faith
               :
               For
               whatsoever
               is
               not
               of
               faith
               is
               sinne
               .
            
             4.
             
             The
             good
             or
             evill
             of
             our
             neighbour
             binds
             us
             to
             use
             or
             not
             to
             use
             our
             liberty
             ,
             as
             it
             may
             further
             their
             good
             ,
             or
             be
             a
             scandall
             to
             them
             .
             
               For
               though
               wee
               are
               called
               to
               liberty
               ,
               yet
               wee
               may
               not
               use
               our
               liberty
               as
               an
               occasion
               to
               the
               flesh
               ,
               but
               by
               love
               serve
               one
               another
               .
            
             Gal.
             5.
             13.
             
             Now
             it
             is
             to
             be
             observed
             that
             which
             is
             intrinsecally
             good
             by
             vertue
             of
             Gods
             command
             ,
             is
             intrinsecally
             
             good
             to
             all
             ,
             to
             whom
             that
             command
             is
             given
             (
             who
             are
             the
             whole
             world
             )
             and
             that
             which
             is
             intrinsecally
             evil
             ,
             is
             evil
             to
             all
             to
             whom
             Gods
             Commandement
             forbids
             it
             ,
             (
             who
             are
             the
             whole
             world
             )
             and
             therefore
             it
             is
             sin
             to
             any
             to
             doe
             that
             which
             hee
             forbids
             ,
             as
             to
             lye
             ,
             blaspheam
             &c.
             
             But
             that
             which
             is
             extrinsecally
             good
             ,
             is
             not
             good
             to
             all
             ,
             but
             only
             to
             those
             to
             whom
             the
             obligation
             reacheth
             ,
             and
             for
             the
             time
             it
             lasteth
             ;
             nor
             that
             which
             is
             extrinsecally
             evill
             as
             being
             contrary
             to
             the
             governours
             commandement
             or
             to
             the
             restrained
             parties
             vow
             ,
             or
             the
             verdict
             of
             his
             owne
             conscience
             ,
             or
             being
             
             scandalous
             and
             hurtfull
             to
             his
             neighbour
             ,
             is
             extrinsecally
             evill
             to
             all
             ,
             but
             only
             those
             who
             are
             under
             that
             government
             ,
             that
             vow
             ,
             that
             opinion
             ,
             to
             whom
             it
             happens
             that
             their
             use
             of
             their
             liberty
             may
             become
             the
             harme
             of
             their
             neighbour
             .
             That
             which
             is
             evil
             for
             a
             subject
             of
             the
             King
             of
             England
             to
             doe
             ,
             may
             not
             bee
             evill
             to
             the
             subject
             of
             the
             King
             of
             Spaine
             ,
             who
             hath
             made
             no
             such
             law
             as
             the
             King
             of
             England
             :
             And
             that
             vow
             that
             binds
             him
             that
             made
             it
             ,
             bindes
             not
             another
             which
             hath
             made
             no
             such
             vow
             ;
             and
             that
             opinion
             which
             one
             man
             hath
             ,
             and
             that
             harme
             of
             our
             brother
             
             which
             restraines
             one
             man
             from
             the
             use
             of
             his
             liberty
             ,
             restraines
             not
             another
             ,
             whose
             action
             would
             cause
             no
             such
             harme
             :
             in
             whose
             mind
             is
             no
             such
             opinion
             .
          
           
             Having
             premised
             these
             things
             I
             am
             next
             to
             enquire
             into
             the
             Apostles
             resolutions
             delivered
             ,
             
             
               Rom.
               14.
               1.
               
               Cor.
               8.
               9.
               10.
               chapters
            
             concerning
             the
             forbearing
             of
             the
             use
             of
             our
             liberty
             in
             case
             of
             scandall
             ,
             which
             was
             then
             in
             agitation
             ,
             and
             determined
             by
             the
             Apostle
             in
             those
             chapters
             .
             Which
             that
             wee
             may
             the
             better
             understand
             ,
             we
             are
             to
             take
             notice
             ,
             that
             ,
             as
             appeares
             by
             S.
             Lukes
             history
             of
             the
             Acts
             of
             the
             Apostles
             ,
             and
             likewise
             by
             
             other
             histories
             of
             
               Iosephus
               ,
               Suetonius
               ,
               Tacitus
            
             ,
             and
             others
             ,
             the
             nation
             of
             the
             Iewes
             was
             ,
             in
             those
             dayes
             wherein
             S.
             Paul
             wrote
             his
             Epistle
             to
             the
             Romans
             ,
             dispersed
             over
             many
             countries
             of
             the
             world
             ,
             in
             
               Asia
               ,
               AEgypt
               ,
               Greece
               ,
               Italy
               :
            
             and
             particularly
             that
             many
             of
             that
             nation
             dwelt
             in
             Rome
             .
             In
             which
             citty
             at
             that
             time
             ,
             the
             great
             city
             ,
             
               which
               had
               dominion
               over
               a
               great
               part
               of
               the
               earth
               ,
            
             the
             Iewes
             retained
             the
             religion
             and
             rites
             of
             their
             nation
             prescribed
             by
             Moses
             ,
             and
             were
             for
             their
             Sabbaths
             ,
             Circumcision
             ,
             abstaining
             from
             swines
             flesh
             ,
             and
             such
             like
             rites
             derided
             by
             
             the
             Satyrists
             of
             those
             times
             famous
             at
             
               Rome
               ,
               Horace
               ,
               Iuvenall
               ,
               Persius
            
             and
             the
             rest
             .
             Now
             of
             these
             Iewes
             at
             Rome
             it
             pleased
             God
             to
             convert
             some
             to
             the
             Christian
             faith
             ,
             as
             well
             as
             some
             of
             the
             Gentiles
             .
             Wee
             are
             likewise
             to
             remember
             that
             while
             the
             Ceremoniall
             law
             of
             Moses
             was
             in
             force
             ,
             the
             Iewes
             conceived
             themselves
             as
             strictly
             bounde
             to
             the
             observances
             of
             meates
             and
             dayes
             ,
             and
             other
             ordinances
             of
             Moses
             ,
             as
             of
             the
             decalogue
             ,
             unlesse
             in
             such
             cases
             as
             wherein
             the
             observing
             of
             them
             was
             against
             a
             morall
             duty
             .
             For
             then
             that
             of
             the
             Prophet
             took
             place
             ,
             
               I
               will
               have
               
               mercy
               and
               not
               sacrifice
               ,
            
             as
             our
             Saviour
             determines
             Mat.
             12.
             7.
             
             Whereupon
             the
             godly
             Iewes
             made
             conscience
             of
             obedience
             to
             the
             ceremoniall
             lawes
             ,
             as
             to
             other
             morall
             precepts
             .
             When
             in
             a
             vision
             all
             manner
             of
             foure
             footed
             beasts
             of
             the
             earth
             ,
             &
             wild
             beasts
             ,
             and
             creeping
             things
             and
             foules
             of
             the
             aire
             were
             presented
             to
             Peter
             to
             kill
             and
             eate
             ,
             he
             replyed
             ,
             
               not
               so
               Lord
               ,
               for
               I
               have
               never
               eatē
               any
               thing
               that
               is
               common
               or
               unclean
               Acts.
            
             10.
             14.
             
             Hence
             they
             thought
             thēselves
             bound
             rather
             to
             suffer
             any
             torment
             ,
             than
             to
             eat
             so
             much
             as
             a
             bit
             of
             swines
             flesh
             ,
             as
             appears
             in
             the
             example
             
             of
             Eleazar
             ,
             and
             the
             mother
             and
             her
             seaven
             sons
             ,
             in
             the
             historie
             of
             the
             
               Maccabees
               .
               2.
               
               Maccab.
               ch
               .
            
             6.
             
             &
             7.
             wherefore
             when
             the
             Gospell
             began
             to
             bee
             preached
             ,
             and
             the
             ceremonies
             of
             Moses
             his
             law
             to
             bee
             disclaimed
             ,
             and
             neglected
             ,
             much
             contention
             arose
             betweene
             the
             Christians
             that
             were
             of
             the
             Circumcision
             ,
             and
             those
             of
             the
             Gentiles
             ,
             concerning
             the
             necessity
             of
             observing
             Moses
             law
             :
             in
             so
             much
             that
             it
             was
             thought
             necessary
             to
             call
             a
             counsell
             of
             the
             Apostles
             and
             Elders
             at
             Hierusalem
             to
             decide
             this
             difference
             .
             Acts.
             15.
             
             So
             that
             although
             by
             Christs
             death
             the
             necessity
             
             of
             observing
             them
             was
             taken
             away
             :
             and
             the
             Gospell
             being
             promulgated
             ,
             their
             observation
             became
             dangerous
             ,
             as
             we
             read
             Gal.
             5.
             yet
             such
             esteem
             had
             the
             ceremonies
             of
             the
             law
             gotten
             ,
             partly
             by
             their
             originall
             institution
             ,
             and
             partly
             
               tractu
               temporis
               ,
               by
               a
               long
               tract
               of
               time
            
             in
             which
             they
             had
             stood
             in
             force
             ,
             that
             many
             Christians
             not
             sufficiently
             instructed
             in
             their
             liberty
             feared
             to
             neglect
             or
             break
             them
             after
             their
             initiation
             into
             Christianity
             :
             as
             on
             the
             other
             side
             those
             that
             were
             well
             instructed
             in
             their
             liberty
             did
             neglect
             them
             securely
             ,
             they
             made
             no
             scruple
             of
             eating
             meates
             ,
             of
             
             neglecting
             new
             moones
             ,
             and
             the
             like
             Festivalls
             .
             And
             thus
             was
             it
             among
             the
             Romans
             when
             S.
             Paul
             wrot
             this
             Epistle
             to
             them
             .
             There
             were
             some
             that
             would
             not
             eat
             meats
             prohibited
             by
             Moses
             law
             ,
             but
             rather
             eat
             hearbes
             ;
             nor
             would
             they
             omit
             the
             observation
             of
             dayes
             ,
             as
             not
             knowing
             their
             liberty
             therein
             ,
             so
             that
             if
             it
             happened
             they
             did
             eat
             such
             meats
             ,
             or
             neglect
             such
             dayes
             it
             was
             with
             doubting
             and
             regrete
             of
             conscience
             .
             These
             the
             Apostle
             calleth
             
               weake
               brethren
               ,
               weake
               in
               the
               faith
               .
            
             Others
             there
             were
             among
             the
             Romans
             ,
             who
             made
             no
             question
             of
             eating
             any
             sort
             of
             
             meats
             ,
             nor
             regarded
             dayes
             as
             knowing
             they
             had
             lawfull
             liberty
             therein
             .
             And
             these
             are
             called
             
               strong
               in
               the
               faith
            
             by
             the
             Apostle
             :
             Now
             if
             this
             diversity
             had
             been
             onely
             in
             practise
             ,
             or
             opinion
             ,
             it
             had
             been
             somewhat
             tollerable
             .
             But
             the
             difference
             in
             opinion
             ,
             and
             deformity
             in
             practise
             bred
             among
             them
             (
             as
             usually
             it
             doth
             )
             discord
             and
             division
             .
             For
             whereas
             Christian
             charity
             and
             holy
             wisdome
             should
             have
             prevented
             all
             quarrell
             between
             them
             ,
             all
             harming
             each
             other
             ,
             contrariwise
             it
             so
             fell
             out
             that
             the
             strong
             despised
             the
             weak
             as
             more
             scrupulous
             then
             needed
             ,
             and
             the
             weak
             with
             an
             aggrieved
             
             mind
             judged
             the
             strong
             as
             licentious
             ,
             and
             unholy
             ;
             and
             whereas
             sometimes
             the
             weake
             by
             the
             example
             of
             the
             strong
             might
             bee
             induced
             to
             doe
             that
             W
             ch
             ,
             though
             lawfull
             ,
             they
             doubted
             whether
             it
             were
             so
             or
             not
             ,
             their
             consciences
             were
             thereby
             wounded
             .
             To
             ease
             the
             Christians
             of
             this
             grievance
             the
             Apostle
             as
             an
             equall
             arbitrator
             thus
             decides
             the
             controversy
             .
             In
             this
             case
             ,
             
               the
               strong
               should
               take
               to
               them
               the
               weake
               in
               faith
               ,
            
             shewing
             kindnesse
             &
             love
             to
             them
             ,
             but
             not
             imprudently
             intangle
             them
             with
             disputes
             which
             bred
             more
             doubts
             in
             them
             ,
             while
             they
             sought
             to
             cure
             
             their
             errour
             about
             meats
             and
             dayes
             :
             that
             
               they
               should
               not
               despise
               or
            
             sleight
             them
             for
             their
             weaknesse
             ,
             but
             shew
             them
             all
             respect
             as
             believers
             :
             that
             they
             should
             enjoy
             their
             knowledge
             to
             themselves
             ,
             but
             not
             
               use
               their
               liberty
               to
               the
               grievance
               of
               their
               brethrē
               :
            
             that
             they
             should
             not
             so
             looke
             to
             their
             own
             much
             content
             in
             the
             use
             of
             their
             priviledge
             as
             to
             damnifie
             their
             brethren
             ,
             and
             to
             wound
             
               their
               conscience
            
             .
             On
             the
             other
             side
             the
             Apostle
             admonisheth
             the
             weake
             ,
             that
             they
             neither
             censure
             nor
             judge
             
               their
               brethren
            
             ,
             in
             the
             use
             of
             their
             liberty
             ,
             nor
             yet
             venture
             upon
             the
             use
             of
             their
             lawfull
             
             liberty
             ,
             with
             doubting
             consciences
             ,
             but
             bee
             sure
             that
             they
             bee
             well
             resoved
             in
             their
             judgements
             afore
             they
             enter
             on
             the
             practise
             .
          
           
             Concerning
             the
             other
             Scripture
             in
             which
             the
             Apostle
             sets
             downe
             his
             resolutions
             in
             point
             of
             scandals
             the
             case
             was
             thus
             ,
             
             Corinth
             was
             an
             eminent
             beautifull
             citty
             called
             by
             
               Tully
               lumen
               Graeciae
               ,
               the
               eye
               of
               Greece
               ,
            
             but
             a
             Pagan
             citty
             .
             In
             which
             the
             people
             were
             wont
             to
             worship
             Idols
             of
             
               Iupiter
               ,
               Mars
               ,
               Minerva
            
             &c.
             to
             these
             they
             built
             Temples
             ,
             and
             offered
             sacrifices
             of
             oxen
             and
             other
             beasts
             ,
             as
             wee
             read
             they
             would
             have
             done
             at
             
             
               Lystra
               .
               Acts.
            
             14.
             13.
             
             Of
             these
             oxen
             and
             other
             sacrifices
             some
             part
             of
             the
             flesh
             the
             Priests
             of
             the
             Idols
             had
             for
             their
             share
             :
             some
             part
             was
             eaten
             by
             the
             people
             that
             offered
             ,
             at
             the
             Feasts
             called
             Lectisterma
             in
             the
             Idols
             Temple
             ,
             some
             part
             was
             perhaps
             sold
             in
             the
             shambles
             ,
             and
             bought
             by
             any
             that
             would
             ,
             and
             eaten
             in
             private
             houses
             .
             Concerning
             Idolothytes
             or
             things
             sacrificed
             to
             Idols
             :
             it
             was
             the
             sin
             of
             the
             Israelites
             in
             
               Shittim
               ,
               Numb
               .
               25.
               2.
               
               Psal.
               106.
               28.
               
               That
               they
               did
               eat
               the
               sacrifices
               of
               the
               dead
               .
            
             And
             Revel
             .
             2.
             14.
             in
             the
             Epistle
             to
             the
             Church
             of
             Pergamus
             the
             angell
             of
             
             that
             Church
             is
             accused
             that
             there
             were
             some
             that
             
               held
               the
               doctrine
               of
               Balaam
               to
               eat
               things
               sacrificed
               to
               Idols
               ,
            
             and
             in
             the
             Apostles
             decree
             it
             was
             given
             in
             charge
             to
             christians
             .
             Acts.
             15.
             29.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               To
               abstaine
               from
               things
               sacrificed
               to
               Idols
               ,
            
             called
             v
             :
             20.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               pollutions
               of
               Idols
            
             .
             Now
             it
             pleased
             God
             to
             gather
             to
             himselfe
             in
             
               Corinth
               much
               people
            
             by
             the
             ministery
             of
             S.
             
               Paul
               ,
               Acts.
            
             18.
             10.
             although
             in
             that
             ,
             as
             in
             other
             citties
             where
             christians
             were
             a
             part
             remained
             infidels
             .
             The
             converted
             christians
             were
             for
             the
             most
             part
             of
             the
             meaner
             sort
             of
             people
             ,
             
             as
             the
             Apostle
             tells
             them
             ,
             1.
             
             
               Cor.
               1.
               26.
               yee
               see
               your
               calling
               brethren
               ,
               how
               that
               not
               many
               wise
               men
               after
               the
               flesh
               ,
               not
               many
               mighty
               ,
               not
               many
               noble
               are
               called
               .
            
             In
             this
             calling
             it
             happened
             that
             sometime
             the
             wife
             was
             converted
             to
             the
             christian
             faith
             ,
             the
             husband
             remaining
             in
             unbeliefe
             ;
             sometime
             the
             husband
             converted
             ,
             the
             wife
             unconverted
             ,
             sometime
             the
             servant
             converted
             ,
             and
             not
             the
             Master
             ,
             the
             child
             and
             not
             the
             Father
             ,
             this
             man
             a
             christian
             ,
             his
             next
             neighbour
             a
             Pagan
             ,
             as
             appears
             by
             the
             Apostles
             suppositions
             .
             1.
             
             Cor.
             7.
             13.
             
             &c.
             Insomuch
             that
             christians
             were
             mingled
             with
             
             Pagans
             ,
             as
             in
             some
             countries
             ,
             Turks
             and
             Christians
             ,
             Iewes
             &
             Christians
             ,
             or
             as
             in
             England
             Protestants
             &
             Papists
             ,
             excepting
             that
             the
             Pagans
             were
             the
             greater
             number
             ,
             &
             more
             potent
             party
             .
             This
             vicinity
             ,
             and
             these
             relations
             caused
             a
             necessity
             of
             civill
             converse
             betweene
             them
             :
             For
             otherwise
             the
             christians
             
               must
               needes
               goe
               out
               of
               the
               world
               .
               1.
               
               Cor.
            
             5.
             10.
             
             These
             things
             likewise
             occasioned
             the
             Pagans
             sometimes
             to
             invite
             the
             christians
             to
             goe
             with
             them
             to
             their
             Feasts
             at
             the
             Idols
             Temple
             :
             sometimes
             to
             their
             owne
             tables
             .
             The
             meat
             that
             was
             dressed
             at
             their
             Feasts
             and
             other
             
             meales
             sometimes
             happened
             to
             be
             such
             meat
             as
             had
             beene
             offered
             before
             in
             sacrifice
             to
             the
             Idoll
             ,
             either
             bought
             in
             the
             shambles
             ,
             or
             sent
             by
             a
             neighbour
             as
             a
             gift
             .
             The
             christians
             were
             of
             divers
             sorts
             ,
             some
             that
             had
             knowledge
             1.
             
             Cor.
             8.
             10.
             some
             that
             had
             not
             
               the
               same
               measure
               of
               knowledge
               ,
               but
               were
               weak
               ,
               had
               weak
               consciences
               v.
            
             7.
             9.
             
             The
             case
             standing
             thus
             ,
             the
             doubt
             was
             how
             the
             christians
             in
             the
             citty
             of
             Corinth
             were
             to
             carry
             themselves
             upon
             these
             occasions
             .
             The
             resolution
             of
             the
             Apostle
             is
             this
             .
             That
             they
             might
             by
             no
             meanes
             eat
             Idolothytes
             or
             things
             sacrificed
             to
             Idols
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             in
             the
             Idols
             temple
             .
             
               For
               that
               is
               to
               partake
               of
               the
               table
               of
               Devils
               .
               1.
               
               Cor.
            
             10.
             21.
             an
             Idoll
             service
             ,
             and
             likewise
             a
             
               scandall
               to
               a
               weake
               brother
               to
               embolden
               him
               to
               eat
               those
               things
               which
               are
               offered
               to
               Idols
               .
               1.
               
               Cor.
            
             8.
             10.
             
             And
             so
             this
             scandalizing
             is
             by
             evill
             example
             ,
             in
             a
             thing
             manifestly
             evill
             .
             But
             if
             christians
             were
             invited
             to
             a
             private
             house
             by
             an
             unbeleever
             ,
             they
             might
             goe
             ,
             and
             eat
             the
             meat
             that
             had
             been
             offered
             to
             Idols
             ,
             either
             wittingly
             ,
             or
             unwittingly
             ,
             or
             if
             the
             meat
             offered
             to
             the
             Idoll
             were
             to
             bee
             sold
             in
             the
             shambles
             they
             might
             buy
             it
             ,
             dresse
             it
             ,
             eat
             it
             asking
             no
             question
             for
             
             
               conscience
               sake
               .
               For
               the
               earth
               being
               the
               Lords
               ,
               and
               the
               fulnesse
               thereof
               ,
            
             the
             flesh
             by
             the
             offering
             to
             the
             Idoll
             could
             not
             bee
             so
             alienated
             from
             him
             ,
             but
             that
             Gods
             people
             might
             eat
             it
             as
             Gods
             creature
             given
             them
             for
             foode
             .
             Neverthelesse
             if
             any
             were
             present
             ,
             that
             being
             weake
             in
             knowledge
             should
             think
             it
             unlawfull
             to
             eat
             such
             meat
             ,
             and
             by
             saying
             ,
             
               This
               is
               offered
               in
               sacrifice
               to
               Idols
               ,
            
             should
             intimate
             to
             thee
             his
             opinion
             of
             unlawfullnesse
             to
             eat
             it
             ,
             and
             his
             griefe
             to
             see
             thee
             partake
             of
             it
             ,
             in
             this
             case
             the
             christian
             were
             to
             forbeare
             eating
             to
             avoyde
             offence
             ,
             which
             might
             bee
             
             taken
             by
             his
             brother
             ,
             being
             grieved
             ,
             or
             else
             by
             his
             example
             in
             eating
             that
             meat
             which
             hee
             knew
             to
             be
             offered
             to
             an
             Idol
             ,
             emboldened
             to
             thinke
             that
             in
             some
             sort
             he
             might
             communicate
             with
             an
             Idolater
             in
             Idol-service
             ,
             that
             there
             is
             no
             unreconcileable
             difference
             betweene
             Paganisme
             and
             Christianity
             .
             Which
             might
             easily
             happen
             to
             a
             weak
             christian
             not
             fully
             instructed
             in
             the
             truth
             of
             his
             christian
             liberty
             ,
             
             how
             farre
             it
             extendeth
             ,
             and
             where
             it
             endeth
             .
          
           
             In
             this
             briefe
             manner
             I
             have
             as
             rightly
             and
             clearly
             as
             I
             could
             ,
             gathered
             the
             matters
             of
             those
             chapters
             :
             from
             whence
             wee
             may
             
             draw
             sundry
             things
             usefull
             for
             the
             resolving
             of
             questions
             incident
             to
             this
             point
             ,
             to
             which
             I
             now
             hasten
             ;
             where
             first
             it
             may
             be
             asked
             ,
             who
             are
             bound
             to
             avoyde
             scandalizing
             of
             others
             by
             their
             use
             of
             their
             liberty
             in
             things
             lawfull
             ?
             Answ.
             Whereto
             the
             answere
             is
             :
             All
             christians
             as
             christians
             :
             for
             this
             is
             a
             fruit
             of
             christian
             charity
             which
             all
             are
             bound
             to
             have
             .
             
               They
               that
               are
               called
               to
               liberty
               are
               not
               to
               use
               their
               liberty
               for
               an
               occasion
               to
               the
               flesh
               ,
               but
               by
               love
               to
               serve
               one
               another
               .
               Gal.
            
             5.
             13.
             
             The
             same
             God
             that
             hath
             by
             his
             letters
             patents
             given
             his
             people
             so
             ample
             a
             priviledge
             ,
             as
             leave
             to
             
             use
             all
             indifferent
             things
             ,
             hath
             thought
             good
             neverthelesse
             to
             limit
             it
             by
             the
             law
             of
             charity
             .
          
           
             A
             second
             question
             may
             be
             ,
             
             whether
             a
             christian
             be
             bound
             to
             avoyde
             scandalizing
             of
             evill
             ,
             or
             unbelieving
             persons
             by
             the
             use
             of
             this
             liberty
             ?
             Answ.
             whereto
             I
             answer
             :
             That
             although
             the
             Apostle
             in
             the
             places
             Rom.
             14.
             and
             1
             Cor.
             8.
             which
             I
             called
             the
             seat
             of
             this
             argument
             ,
             speak
             only
             of
             not
             scandalizing
             our
             weake
             brother
             by
             the
             use
             of
             our
             liberty
             ,
             that
             being
             sufficient
             for
             the
             present
             occasion
             :
             yet
             in
             the
             conclusion
             of
             his
             dispute
             .
             1.
             
             Cor.
             10.
             32.
             
             Hee
             chargeth
             christians
             
               to
               give
               
               none
               offence
               neither
               to
               the
               Iewes
               ,
               nor
               to
               the
               Gentiles
               ,
               nor
               to
               the
               Church
               of
               God
               ,
               but
               as
               he
               himselfe
               did
               ,
               who
               pleased
               all
               men
               in
               all
               things
               ,
               not
               seeking
               his
               owne
               profit
               ,
               but
               the
               profit
               of
               many
               that
               they
               might
               bee
               saved
               .
            
             Which
             rule
             of
             S.
             Paul
             is
             conformable
             to
             the
             practise
             of
             our
             Lord
             Christ
             who
             payd
             tribute
             money
             to
             the
             Collectors
             who
             were
             neither
             themselves
             ,
             nor
             their
             masters
             any
             of
             Christs
             Disciples
             ,
             but
             evill
             persons
             ,
             and
             that
             for
             this
             end
             
               least
               he
               should
               offend
               them
               .
               Mat.
            
             17.
             27.
             
             And
             if
             the
             scripture
             require
             (
             as
             it
             doth
             1.
             
             Pet.
             3.
             1.
             and
             that
             of
             women
             )
             
               good
               conversation
               that
               
               those
               who
               obey
               not
               the
               word
               may
               without
               the
               word
               bee
               wonne
               by
               good
               conversation
               ,
            
             undoubtedly
             for
             the
             same
             reason
             it
             requires
             we
             should
             not
             scandalize
             them
             by
             abuse
             of
             our
             liberty
             ,
             least
             they
             bee
             farther
             off
             ,
             from
             being
             wonn
             ,
             There
             is
             a
             kind
             of
             charity
             or
             love
             due
             to
             them
             ,
             and
             consequently
             some
             care
             of
             not
             offending
             them
             .
             There
             's
             not
             due
             the
             same
             tendernesse
             of
             offending
             an
             unbeliever
             or
             evill
             person
             as
             of
             a
             christian
             brother
             ;
             but
             as
             there
             is
             due
             to
             a
             christian
             brother
             a
             more
             affectionate
             love
             ,
             so
             likewise
             a
             more
             tender
             regard
             of
             not
             scandalizing
             him
             .
             Servants
             are
             to
             bee
             carefull
             
             of
             not
             hurting
             their
             Masters
             cattle
             ,
             but
             most
             carefull
             of
             their
             children
             :
             so
             ought
             christians
             to
             bee
             carefull
             of
             not
             offending
             evill
             men
             ,
             who
             are
             Gods
             creatures
             ,
             but
             most
             carefull
             not
             to
             offend
             the
             godly
             ,
             who
             are
             his
             children
             .
             Yet
             that
             the
             resolution
             of
             this
             question
             may
             be
             more
             full
             ,
             I
             conceive
             ,
             that
             unbelievers
             or
             evill
             persons
             are
             differently
             considerable
             in
             this
             matter
             of
             not
             scandalizing
             them
             ,
             according
             to
             the
             diversity
             of
             their
             estrangednesse
             from
             the
             true
             faith
             ,
             or
             obedience
             .
             For
             ,
             1.
             there
             are
             some
             who
             though
             they
             yet
             professe
             not
             the
             truth
             ,
             nor
             shew
             themselves
             to
             
             be
             regenerate
             ,
             have
             yet
             some
             beginnings
             of
             affection
             to
             the
             truth
             we
             professe
             ,
             and
             the
             obedience
             we
             practise
             :
             that
             are
             lesse
             vitious
             ,
             more
             inclinable
             to
             hearken
             to
             the
             truth
             then
             some
             others
             that
             begin
             to
             perceive
             some
             part
             of
             the
             truth
             .
             As
             our
             Saviour
             said
             of
             the
             Scribe
             that
             answered
             him
             discreetly
             ,
             telling
             him
             ,
             
               that
               to
               love
               the
               Lord
               with
               all
               the
               heart
               ,
               and
               with
               all
               the
               understanding
               ,
               and
               with
               all
               the
               soule
               ,
               and
               with
               all
               the
               strength
               ,
               and
               to
               love
               our
               neighbour
               as
               our selves
               is
               more
               then
               all
               whole
               burnt
               offerings
               and
               sacrifices
            
             (
             whereby
             hee
             shewed
             that
             he
             had
             not
             the
             dreggs
             of
             Pharisaisme
             in
             him
             ,
             
             which
             was
             to
             conceive
             themselves
             righteous
             by
             observing
             the
             outward
             ceremonies
             ,
             and
             duties
             of
             the
             law
             )
             
               that
               hee
               was
               not
               farre
               from
               the
               kingdome
               of
               God
               :
               Mark.
            
             12.
             34.
             
             Now
             of
             such
             we
             are
             to
             bee
             tender
             that
             we
             scandalize
             not
             them
             by
             intempestive
             use
             of
             our
             liberty
             .
             If
             a
             Nicodemus
             among
             the
             Pharisees
             be
             but
             a
             listner
             to
             his
             doctrine
             ,
             our
             Saviour
             thinks
             good
             not
             to
             reject
             him
             ,
             but
             to
             draw
             him
             on
             further
             :
             if
             a
             Papist
             yet
             remaining
             in
             the
             Roman
             Church
             begin
             to
             mislike
             the
             Idolatry
             of
             that
             church
             ,
             their
             magnifying
             their
             owne
             merits
             &c.
             and
             yet
             out
             of
             a
             reverend
             esteem
             though
             
             erroneous
             of
             the
             Church
             of
             Romes
             orders
             mislikes
             the
             eating
             of
             flesh
             on
             a
             friday
             ,
             Charity
             should
             make
             me
             rather
             forbeare
             in
             such
             a
             ones
             presence
             to
             eat
             flesh
             at
             such
             a
             time
             then
             to
             give
             occasion
             to
             such
             a
             one
             to
             count
             our
             religion
             licentious
             ,
             and
             thereby
             estrange
             him
             the
             further
             from
             the
             truth
             .
             For
             sith
             a
             principall
             end
             of
             not
             offending
             our
             brother
             by
             the
             abuse
             of
             our
             liberty
             ,
             is
             that
             wee
             may
             seeke
             his
             profit
             ,
             that
             he
             may
             bee
             saved
             ,
             if
             in
             true
             judgement
             ,
             or
             our
             opinion
             ,
             the
             not
             scandalizing
             him
             would
             tend
             to
             that
             end
             ,
             we
             ought
             to
             forbeare
             out
             liberty
             ,
             that
             wee
             may
             not
             offend
             
             him
             .
             It
             being
             a
             sure
             rule
             ,
             
               Finis
               dat
               mediis
               ordinem
               ,
               mensuram
               ,
               &
               amabilitatem
               .
               The
               end
               gives
               order
               ,
               measure
               ,
               and
               desireablenesse
               to
               the
               meanes
               thereto
               tending
               .
            
             2.
             
             Some
             unbelieving
             ,
             evill
             ,
             or
             unregenerate
             persons
             are
             further
             off
             from
             the
             kingdome
             of
             God
             being
             plaine
             ,
             and
             professed
             adversaries
             to
             the
             way
             of
             truth
             ,
             and
             righteousnesse
             ,
             but
             yet
             not
             out
             of
             wilfull
             malice
             ,
             but
             blinde
             zeale
             .
             As
             the
             Iewes
             of
             whom
             the
             Apostle
             speaks
             ,
             
               that
               they
               had
               a
               zeale
               of
               God
               ,
               though
               not
               according
               to
               knowledge
               .
               Rom.
            
             10.
             2.
             
             Now
             the
             scandalizing
             of
             such
             men
             is
             not
             so
             much
             to
             bee
             regarded
             as
             of
             the
             
             former
             :
             because
             there
             is
             lesse
             likelyhood
             that
             our
             forbearing
             our
             liberty
             should
             alter
             their
             judgements
             ,
             or
             practise
             ,
             yet
             for
             as
             much
             as
             according
             to
             the
             nature
             of
             vehement
             persons
             out
             of
             ignorance
             though
             they
             bee
             impetuously
             carried
             in
             that
             they
             doe
             ,
             yet
             if
             they
             discover
             their
             errour
             they
             are
             as
             soone
             turned
             :
             therefore
             it
             is
             probable
             that
             some
             yielding
             to
             them
             may
             win
             upon
             their
             affections
             ,
             and
             make
             way
             for
             such
             insinuation
             as
             may
             give
             opportunity
             to
             discover
             to
             them
             the
             truth
             ,
             we
             ought
             so
             far
             to
             abstain
             from
             our
             liberty
             as
             not
             to
             confirm
             them
             in
             hard
             conceits
             of
             
             the
             truth
             ,
             and
             so
             farre
             to
             please
             them
             in
             the
             use
             of
             our
             lawfull
             liberty
             ,
             as
             may
             serve
             to
             make
             way
             for
             the
             recovering
             of
             them
             out
             of
             errour
             .
             As
             for
             example
             sake
             :
             If
             wee
             should
             meet
             with
             a
             zealous
             Papist
             that
             never
             understood
             the
             truth
             of
             our
             profession
             :
             but
             is
             an
             adversary
             to
             it
             upon
             misinformation
             of
             his
             Priest
             ,
             his
             parents
             ,
             acquaintance
             ,
             as
             that
             our
             religion
             is
             meere
             novellisme
             ,
             carnall
             ,
             licentious
             &c.
             
             We
             ought
             so
             farre
             to
             abstaine
             from
             our
             lawfull
             liberty
             ,
             or
             to
             please
             him
             in
             a
             thing
             lawfull
             which
             he
             affects
             ,
             as
             in
             our
             apprehension
             we
             conceive
             may
             make
             way
             to
             
             our
             reducing
             him
             into
             the
             right
             way
             .
             And
             this
             I
             find
             agreable
             to
             the
             Apostles
             resolution
             .
             1.
             
             
               Cor.
               9.
               19.
               20.
               21.
               22.
               
               Though
               I
               bee
               free
               from
               all
               men
               ,
               yet
               have
               I
               made
               my selfe
               servant
               unto
               all
               ,
               that
               I
               might
               gaine
               the
               more
               .
               And
               unto
               the
               Iewes
               I
               became
               as
               a
               Iew
               ,
               that
               I
               might
               gain
               the
               Iewes
               ;
               to
               them
               that
               are
               under
               the
               the
               law
               as
               under
               the
               law
               ,
               that
               I
               might
               gaine
               them
               that
               are
               under
               the
               law
               .
               To
               them
               that
               are
               without
               law
               ,
               as
               without
               law
               (
               being
               not
               without
               law
               to
               God
               ,
               but
               under
               the
               law
               to
               Christ
               )
               that
               I
               might
               gaine
               them
               that
               are
               without
               law
               :
               To
               the
               weak
               became
               I
               as
               weak
               ,
               that
               I
               might
               gain
               the
               weak
               .
               
               I
               am
               made
               all
               things
               to
               all
               men
               ,
               that
               I
               might
               by
               all
               means
               save
               some
               .
            
             Lively
             exemplifications
             of
             which
             professions
             were
             his
             practise
             of
             taking
             a
             vow
             on
             him
             related
             Act.
             21.
             of
             his
             forbearing
             his
             power
             ,
             1.
             
             
               Cor.
               9.
               18.
               1.
               
               Thess.
            
             2.
             6.
             9.
             wherein
             he
             did
             not
             shew
             hypocriticall
             policy
             ,
             like
             those
             that
             
             Proteus-like
             can
             transform
             themselves
             into
             any
             shape
             for
             evill
             purposes
             :
             
               but
               serpentine
               wisdome
               joyned
               with
               dove-like
               innocency
               ,
            
             commended
             by
             our
             Saviour
             Mat.
             10.
             16.
             the
             end
             being
             not
             his
             own
             advantage
             but
             the
             salvation
             of
             others
             .
             3.
             
             Some
             are
             adversaries
             to
             the
             truth
             out
             of
             malice
             ,
             being
             setled
             
             therein
             ,
             by
             love
             of
             unrighteousnesse
             ,
             and
             hatred
             of
             righteousnesse
             .
             The
             converting
             of
             these
             being
             in
             a
             sort
             desperate
             ,
             the
             scandalizing
             of
             them
             by
             the
             use
             of
             our
             liberty
             is
             not
             to
             bee
             regarded
             .
             Our
             Saviours
             example
             Mat.
             15.
             14.
             is
             a
             sufficient
             rule
             to
             direct
             us
             in
             this
             case
             .
             When
             the
             Pharisees
             were
             offended
             because
             of
             his
             doctrine
             ,
             that
             that
             which
             
               goeth
               into
               the
               mouth
               defiles
               not
               a
               man
               ,
            
             our
             Saviour
             bids
             
               let
               them
               alone
            
             ;
             sith
             they
             are
             wilfull
             ,
             and
             incurable
             ,
             
               Let
               them
               fall
               into
               the
               ditch
               .
            
             T
             is
             true
             wee
             are
             bound
             by
             Gods
             law
             not
             willingly
             to
             provoke
             any
             to
             anger
             ,
             much
             
             lesse
             to
             provoke
             any
             greater
             sinne
             in
             him
             :
             but
             rather
             to
             avoyde
             such
             things
             as
             may
             cause
             these
             evills
             .
             But
             when
             we
             meet
             with
             such
             enemies
             as
             being
             wholly
             possessed
             by
             Satan
             ,
             are
             setled
             in
             their
             enmity
             against
             us
             ,
             and
             the
             truth
             we
             professe
             :
             wee
             then
             are
             to
             be
             carelesse
             of
             offending
             them
             by
             enjoying
             our
             conveniency
             ,
             as
             knowing
             that
             our
             restraint
             may
             be
             uncomfortable
             to
             us
             and
             unprofitable
             to
             them
             .
             
          
           
             A
             third
             question
             may
             be
             :
             whether
             strong
             ones
             may
             bee
             scandalized
             by
             the
             use
             of
             Christian
             liberty
             ?
             
               Aquin.
               2
               a
               ,
               2ae
               ,
               q.
               43.
               art
               .
            
             5.
             propoundes
             this
             question
             ,
             
               whether
               passive
               
               scandall
               may
               befall
               the
               perfect
               ,
            
             and
             hee
             denies
             it
             ,
             alleaging
             a
             sayng
             of
             S.
             
               Hierome
               ,
               majores
               scandala
               non
               patiuntur
               :
               Those
               that
               are
               stronger
               suffer
               not
               scādals
               .
            
             But
             I
             conceive
             ther
             's
             need
             of
             a
             fuller
             answer
             .
             That
             the
             strongest
             may
             bee
             tempted
             by
             scandall
             is
             no
             question
             .
             Our
             Saviour
             was
             tempted
             by
             a
             scandalous
             advice
             of
             Peter
             to
             forsake
             the
             worke
             which
             he
             had
             received
             from
             his
             Father
             ,
             and
             for
             which
             he
             came
             into
             the
             world
             .
             That
             men
             of
             great
             strength
             for
             knowledge
             ,
             and
             godlines
             ,
             may
             bee
             overcome
             by
             scandall
             ,
             the
             falls
             of
             
               David
               ,
               Solomon
            
             ,
             and
             others
             shew
             .
             The
             best
             strength
             of
             
             a
             Christian
             is
             but
             weakenesse
             without
             a
             continued
             supply
             of
             strength
             from
             above
             .
             But
             concerning
             a
             scandall
             from
             the
             use
             of
             Christian
             liberty
             it
             may
             either
             arise
             from
             an
             evill
             will
             ,
             jealousie
             ,
             prejudice
             ,
             whereby
             the
             mind
             prepossessed
             is
             offended
             with
             that
             w
             ch
             another
             doth
             :
             or
             else
             it
             may
             arise
             from
             ignorance
             of
             the
             lawfulnes
             of
             such
             liberty
             .
             Scandall
             proceeding
             from
             the
             former
             motives
             may
             bee
             in
             them
             that
             are
             strong
             in
             knowledge
             ,
             or
             in
             the
             faith
             .
             Evill
             will
             or
             evill
             prejudice
             may
             cause
             such
             a
             one
             to
             misinterpret
             another
             mans
             action
             ,
             and
             to
             take
             offence
             thereat
             .
             But
             this
             
             offence
             comes
             
               à
               malo
               ingenio
               ,
               from
               an
               ill
               mind
               in
               him
               ,
            
             wanting
             charity
             and
             wisdome
             ,
             &
             therefore
             he
             is
             in
             true
             estimation
             the
             scandalizer
             of
             himselfe
             .
             As
             for
             scandall
             of
             the
             latter
             sort
             from
             ignorance
             the
             strong
             are
             not
             liable
             to
             it
             .
             For
             if
             a
             man
             bestrong
             he
             is
             sufficiently
             instructed
             in
             the
             truth
             of
             our
             liberty
             ,
             and
             therefore
             mistakes
             it
             not
             ,
             nor
             excepts
             against
             it
             .
          
           
             A
             fourth
             question
             may
             be
             :
             
             who
             are
             to
             be
             accounted
             weak
             brethren
             whom
             we
             may
             not
             scandalize
             by
             the
             use
             of
             our
             Christian
             liberty
             ?
             I
             answer
             :
             In
             the
             Apostles
             reasonings
             in
             the
             chapters
             before
             abridged
             ,
             those
             are
             reputed
             
             weake
             brethren
             who
             either
             because
             of
             their
             late
             conversion
             had
             not
             time
             to
             learn
             the
             doctrine
             of
             christian
             liberty
             ,
             or
             otherwise
             for
             want
             of
             right
             information
             knew
             it
             not
             .
             It
             is
             the
             speech
             of
             D
             r
             
               Ames
               l.
               5.
               de
               consci
               .
               c.
            
             11.
             
             §
             .
             14.
             
               pusilli
               habendi
               sunt
               illi
               qui
               non
               sunt
               sufficienter
               instituti
               circa
               libertatem
               nostram
               :
               They
               are
               to
               be
               accounted
               little
               or
               weak-ones
               ,
               who
               are
               not
               sufficiently
               instructed
               about
               our
               liberty
               .
            
             And
             for
             this
             hee
             cites
             1.
             
             Cor.
             8.
             7.
             
             And
             indeed
             in
             that
             place
             the
             Apostle
             opposeth
             the
             strong
             to
             them
             that
             have
             not
             knowledge
             .
             Whence
             it
             followes
             that
             those
             that
             
             have
             been
             taught
             the
             doctrine
             of
             Christian
             liberty
             ,
             and
             yet
             are
             offended
             are
             not
             the
             weake
             ones
             of
             whom
             the
             Apostle
             speaks
             .
             For
             if
             after
             instruction
             they
             still
             stumble
             it
             hath
             more
             of
             wilfulnes
             in
             it
             thē
             of
             weaknesse
             ,
             if
             they
             may
             be
             said
             to
             be
             weak
             ,
             yet
             not
             meerly
             weak
             ,
             because
             their
             ignorance
             is
             either
             from
             negligence
             ,
             or
             aversnesse
             of
             minde
             ,
             and
             so
             is
             ignorance
             affected
             ,
             or
             weaknes
             
               ex
               prava
               dispositione
               ,
               out
               of
               an
               ill
               disposition
               .
            
             D
             r
             
               Ames
               ,
               ubi
               supra
            
             ,
             §
             .
             15.
             tels
             us
             
               they
               may
               be
               accounted
               weake
               to
               whom
               the
               reason
               of
               our
               liberty
               hath
               bin
               rendred
               .
               For
               they
               may
               be
               not
               capeable
               of
               conceiving
               .
            
             Which
             speech
             
             of
             his
             hath
             need
             of
             further
             consideration
             .
             For
             the
             incapacity
             he
             speakes
             of
             may
             bee
             conceived
             to
             be
             either
             from
             weaknesse
             of
             naturall
             parts
             of
             understanding
             :
             And
             indeed
             such
             incapacity
             may
             make
             men
             weake
             notwithstanding
             instruction
             :
             but
             then
             it
             is
             not
             to
             bee
             imagined
             ,
             but
             that
             they
             which
             have
             naturall
             parts
             sufficient
             to
             conceive
             the
             mysteries
             of
             faith
             ,
             have
             naturall
             parts
             sufficient
             to
             conceive
             the
             doctrine
             of
             the
             lawfulnesse
             of
             christian
             liberty
             :
             if
             they
             can
             understand
             the
             one
             ,
             they
             may
             understand
             the
             other
             :
             if
             they
             understand
             neither
             ,
             they
             may
             bee
             termed
             more
             rightly
             
             infidels
             ,
             then
             weake
             in
             faith
             ;
             blind
             ,
             then
             dimme-sighted
             :
             or
             else
             such
             incapacity
             as
             he
             speaks
             of
             may
             arise
             out
             of
             preconceived
             opinions
             ,
             alienation
             of
             mind
             ,
             prejudice
             against
             the
             teacher
             ,
             
               è
               studio
               partium
               ,
               from
               an
               addictednes
               to
               some
               peculiar
               party
               ,
            
             or
             frō
             such
             other
             cause
             .
             For
             such
             motes
             or
             beames
             rather
             in
             mens
             eyes
             will
             marre
             their
             sight
             of
             that
             which
             they
             should
             perceive
             ,
             and
             so
             make
             them
             uncapeable
             for
             the
             time
             of
             discerning
             that
             which
             is
             right
             .
             But
             then
             it
             is
             to
             bee
             considered
             ,
             that
             this
             incapacity
             is
             vitious
             and
             voluntary
             ,
             at
             least
             
               ratione
               causae
               :
               in
               respect
               of
               the
               cause
               of
               it
               ,
            
             and
             
             therefore
             such
             persons
             are
             not
             to
             be
             reputed
             such
             weak
             ones
             as
             the
             Apostle
             speakes
             of
             ,
             who
             were
             simple
             hearted
             ,
             not
             wilfull
             ,
             whereas
             these
             are
             rather
             wilfull
             then
             weake
             ,
             and
             have
             more
             in
             them
             of
             evill
             will
             ,
             than
             of
             little
             wit.
             And
             this
             may
             bee
             knowne
             by
             sundry
             signes
             of
             their
             perversenesse
             .
             As
             namely
             by
             unwillingnes
             to
             be
             taught
             in
             the
             truth
             of
             christian
             liberty
             contrary
             to
             their
             opinions
             :
             despising
             all
             that
             is
             said
             or
             written
             to
             cleare
             that
             truth
             ,
             which
             is
             against
             their
             minds
             :
             declining
             the
             hearing
             or
             reading
             of
             that
             which
             is
             said
             for
             it
             ,
             or
             hearing
             and
             reading
             
             unequally
             ,
             not
             weighing
             or
             considering
             the
             one
             ,
             but
             with
             rashnesse
             continuing
             in
             the
             former
             ,
             perverting
             ,
             misconstruing
             ,
             misreporting
             ,
             that
             which
             is
             written
             or
             spoken
             ,
             keeping
             in
             the
             same
             time
             after
             such
             declaration
             as
             might
             convince
             ,
             wrangling
             ,
             and
             censuring
             ,
             &
             quarrelling
             with
             those
             that
             vary
             from
             them
             ,
             zeale
             for
             their
             own
             opinion
             ,
             resolution
             even
             to
             suffering
             for
             their
             way
             .
             By
             which
             and
             such
             like
             signes
             mens
             wilfull
             weaknesse
             may
             bee
             discerned
             from
             simple
             ignorance
             .
             
          
           
             A
             fift
             question
             may
             be
             ,
             what
             effect
             upon
             the
             use
             of
             our
             liberty
             ,
             either
             consequent
             or
             likely
             to
             be
             
             consequent
             ,
             is
             necessary
             to
             make
             the
             use
             of
             our
             liberty
             a
             Scandalizing
             of
             our
             brother
             ?
             In
             answer
             whereto
             it
             is
             needfull
             that
             that
             be
             remēbred
             which
             I
             declared
             before
             Ch.
             2.
             
             §
             4.
             in
             the
             explication
             of
             the
             definition
             of
             Scandall
             ,
             to
             wit
             ,
             that
             ruine
             or
             falling
             which
             is
             made
             the
             adequate
             effect
             of
             scandall
             ,
             must
             be
             understood
             both
             in
             a
             primary
             ,
             and
             a
             secondary
             sense
             ,
             and
             that
             the
             action
             causing
             either
             sorte
             of
             ruine
             may
             be
             called
             scandall
             ;
             so
             that
             if
             by
             the
             use
             of
             our
             liberty
             ,
             we
             either
             draw
             our
             brother
             to
             speciall
             sinne
             ,
             as
             by
             eating
             meats
             offered
             to
             Idolls
             ,
             to
             be
             partakers
             of
             
             Idoll-service
             ,
             or
             hinder
             them
             in
             their
             progresse
             of
             grace
             ,
             or
             cause
             them
             to
             fall
             away
             ,
             or
             cause
             discords
             ,
             schismes
             ,
             alienation
             of
             affections
             ,
             it
             is
             scandall
             .
             For
             any
             of
             these
             effects
             are
             sufficient
             to
             make
             our
             brother
             stumble
             ,
             offend
             or
             be
             weake
             ,
             which
             are
             forbidden
             by
             the
             Apostle
             as
             the
             effects
             of
             Scandalizing
             Rom.
             14.
             21.
             
             Whereto
             we
             are
             to
             adde
             ,
             that
             it
             is
             plaine
             by
             the
             15.
             verse
             ,
             that
             the
             grieving
             of
             our
             brother
             by
             our
             eating
             is
             a
             scandalizing
             ,
             though
             as
             I
             said
             before
             ,
             in
             a
             secondary
             acception
             .
             In
             that
             speech
             of
             Abigail
             to
             
               David
               ,
               1.
               
               Sam.
            
             25.
             31.
             that
             which
             our
             
             Translators
             read
             
               [
               griefe
               of
               heart
            
             ]
             is
             if
             the
             Heb.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             scandal
             or
             stūbling
             of
             heart
             .
             But
             if
             there
             be
             any
             other
             effect
             unpleasing
             ,
             as
             simple
             dislike
             by
             dissent
             in
             opiniō
             without
             griefe
             I
             finde
             not
             that
             such
             effect
             is
             sufficient
             for
             the
             denomination
             of
             a
             scandall
             .
             For
             the
             Apostle
             doth
             not
             speak
             of
             that
             effect
             in
             the
             places
             where
             he
             treats
             of
             scandalizing
             :
             nor
             doth
             it
             produce
             any
             hurt
             to
             our
             brother
             ,
             unlesse
             it
             proceed
             to
             some
             further
             evill
             .
             So
             that
             if
             a
             Christian
             should
             doe
             that
             ,
             as
             suppose
             weare
             such
             fashion
             of
             cloaths
             ,
             which
             his
             brother
             hath
             an
             opinion
             that
             it
             is
             not
             convenient
             
             or
             lawfull
             ,
             and
             therefore
             dislikes
             it
             ,
             yet
             because
             the
             thing
             is
             doubtfull
             ,
             wisely
             keeps
             himselfe
             from
             mourning
             for
             it
             ,
             censuring
             him
             ,
             with
             drawing
             affection
             and
             communion
             from
             him
             ,
             I
             think
             such
             a
             Christian
             should
             not
             by
             wearing
             of
             that
             fashion
             be
             said
             to
             scandalize
             his
             brother
             .
             But
             if
             through
             weaknesse
             he
             be
             grieved
             at
             it
             ,
             then
             it
             is
             scandalizing
             of
             him
             that
             is
             so
             grieved
             .
          
           
             A
             sixth
             question
             may
             be
             :
             
             how
             long
             we
             are
             to
             forbeare
             the
             use
             of
             our
             liberty
             for
             feare
             of
             scandall
             ?
             Answ.
             
               Aqu.
               2
               a
               2ae
               qu.
               43.
               art
               .
            
             7.
             resolves
             that
             the
             Scandall
             of
             weak
             ones
             
             is
             to
             be
             avoided
             
               quousque
               reddita
               ratione
               scandalum
               cesset
               .
               si
               autem
               post
               redditam
               rationem
               hujusmodi
               scandalum
               duret
               jam
               videtur
               ex
               malitia
               esse
               ,
            
             that
             is
             ,
             
               untill
               a
               reason
               being
               rendred
               the
               scandall
               may
               cease
               .
            
             But
             if
             after
             a
             reason
             given
             such
             a
             scandall
             continue
             ,
             it
             then
             seemes
             to
             be
             of
             malice
             .
             
               Peter
               Martyr
               loc
               .
               com
               .
               class
               .
               2.
               c.
               24.
               
               Imo
               neque
               semper
               in
               ipsis
               mediis
               rebus
               &c.
               yet
               we
               may
               not
               alwaies
               yeeld
               unto
               the
               weak
               in
               things
               indifferent
               ,
               but
               only
               untill
               they
               be
               more
               perfectly
               taught
               :
               but
               when
               they
               have
               understood
               ,
               and
               yet
               still
               stand
               in
               doubt
               ,
               their
               infirmity
               is
               not
               to
               be
               borne
               .
               Bucan
               .
               loc
               .
               com
               .
            
             33.
             
             
               quaest
               .
               14.
               
               Rerum
               mediarum
               usum
               ad
               proximi
               adhuc
               ex
               ignorantia
               infirmi
               ,
               &
               in
               Christi
               Schola
               pusilli
               ,
               captum
               moderemur
               ,
               idque
               tantisper
               dum
               rudes
               isti
               possunt
               erudiri
               :
               we
               ought
               to
               moderate
               our
               use
               of
               things
               indifferent
               to
               the
               capacity
               of
               our
               neighbour
               as
               yet
               weak
               by
               ignorance
               ,
               and
               a
               litle
               one
               in
               the
               Schoole
               of
               Christ
               ,
               and
               that
               so
               long
               untill
               such
               ignorant
               persons
               may
               be
               instructed
               .
            
             The
             reason
             of
             which
             resolution
             is
             ,
             because
             after
             instruction
             in
             true
             interpretation
             of
             reason
             ,
             as
             I
             said
             before
             in
             answer
             to
             the
             fourth
             question
             ,
             they
             that
             are
             scandalized
             are
             accounted
             rather
             wilfull
             
             then
             weake
             ,
             and
             therefore
             not
             to
             bee
             regarded
             .
             Whereto
             I
             adde
             that
             unlesse
             wee
             pitch
             here
             ,
             there
             can
             be
             no
             certain
             rule
             given
             when
             men
             are
             weake
             ,
             when
             froward
             :
             when
             we
             must
             forbeare
             our
             liberty
             ,
             when
             we
             may
             use
             it
             .
             Yet
             by
             instruction
             ,
             or
             giving
             a
             reason
             ,
             I
             mean
             not
             a
             meere
             Magisteriall
             avowing
             of
             our
             liberty
             ,
             much
             lesse
             a
             jesting
             at
             the
             weaknesse
             of
             him
             that
             doubts
             of
             it
             ,
             
             but
             an
             humble
             ,
             loving
             ,
             and
             solid
             manifestation
             of
             it
             ,
             to
             the
             understanding
             of
             the
             weake
             .
          
           
             A
             seaventh
             question
             may
             be
             :
             whether
             that
             a
             man
             may
             be
             guilty
             of
             sinfull
             
             scandall
             in
             the
             use
             of
             his
             liberty
             ,
             it
             be
             not
             requisite
             that
             he
             should
             have
             some
             foresight
             ,
             or
             preconceite
             of
             it
             ,
             or
             at
             least
             such
             particular
             advertisement
             of
             the
             scandall
             consequent
             ,
             as
             if
             he
             had
             heeded
             it
             he
             might
             have
             prevented
             the
             scandall
             ?
             Ans.
             Whereto
             I
             answere
             ,
             that
             if
             a
             man
             use
             his
             liberty
             ,
             and
             such
             scandall
             follow
             as
             he
             did
             neither
             foresee
             ,
             nor
             imagine
             would
             follow
             ,
             nor
             had
             any
             advertisement
             of
             it
             fit
             to
             foremind
             him
             of
             it
             ,
             sin
             is
             not
             to
             be
             laid
             to
             his
             charge
             in
             respect
             of
             such
             unexpected
             and
             unthought
             of
             scandall
             .
             In
             this
             case
             it
             may
             be
             
               infortunium
               non
               
               peccatum
            
             ,
             his
             mishap
             that
             his
             action
             should
             occasion
             anothers
             hurt
             ,
             but
             not
             his
             sinne
             ,
             to
             whom
             the
             scandall
             was
             by
             no
             default
             of
             his
             ,
             no
             defect
             of
             charity
             ,
             but
             by
             meere
             nescience
             in
             a
             sort
             unavoidable
             .
             This
             answer
             may
             be
             gathered
             from
             the
             Apostles
             resolution
             ,
             1.
             
             Cor.
             10.
             27.
             28.
             
             In
             which
             the
             Apostle
             tells
             the
             Corinthians
             ,
             
               that
               if
               any
               of
               thē
               that
               believe
               not
               should
               bid
               them
               to
               a
               feast
               ,
               and
               they
               were
               disposed
               to
               goe
               ,
               they
               might
               eate
               whatsoever
               was
               set
               before
               them
               ,
               asking
               no
               question
               for
               conscience
               sake
               .
               But
               if
               any
               man
               should
               say
               to
               them
               .
               This
               is
               offered
               in
               sacrifice
               to
               Idols
               ,
               
               they
               were
               not
               to
               eate
               ,
               for
               his
               sake
               that
               shewed
               it
               ,
               and
               for
               conscience
               sake
               ,
               yet
               not
               his
               owne
               conscience
               ,
            
             for
             he
             might
             use
             his
             liberty
             in
             respect
             of
             his
             own
             conscience
             ,
             who
             knew
             the
             meat
             offered
             to
             the
             Idoll
             ,
             to
             bee
             still
             neverthelesse
             Gods
             creature
             ,
             
               whose
               the
               earth
               is
               and
               the
               fulnesse
               thereof
            
             ;
             but
             the
             others
             conscience
             ,
             who
             was
             ready
             to
             conceive
             some
             honour
             given
             to
             the
             Idoll
             by
             eating
             the
             Idolothyte
             .
             Now
             from
             hence
             it
             is
             plain
             ,
             that
             if
             there
             had
             bin
             none
             to
             give
             notice
             of
             the
             exception
             of
             the
             weake
             ,
             there
             would
             have
             been
             no
             sin
             in
             him
             that
             had
             eaten
             though
             offence
             had
             
             followed
             ,
             which
             argues
             that
             then
             a
             man
             onely
             is
             guilty
             of
             sin
             in
             the
             scandall
             consequent
             on
             the
             use
             of
             his
             liberty
             ,
             when
             he
             hath
             had
             fore-notice
             thereof
             .
             Adde
             hereto
             that
             the
             scandalizing
             of
             weak
             brethren
             reprehēded
             
               Ro.
               14.
               is
               called
               a
               despising
               ,
               or
               setting
               at
               nought
               of
               a
               brother
               ,
               ver
               .
            
             3.
             10.
             which
             implies
             manifest
             knowledge
             ,
             that
             the
             weake
             were
             apt
             to
             bee
             grieved
             by
             the
             strong
             ones
             eating
             of
             meats
             :
             yea
             in
             reason
             ,
             and
             agreeably
             to
             the
             cases
             resolved
             .
             
               Rom.
               14.
               1.
               
               Cor.
            
             8.
             
             &
             10.
             ch
             .
             it
             's
             not
             a
             mans
             sin
             unlesse
             he
             know
             the
             futurition
             of
             the
             scandall
             with
             some
             morall
             certainty
             ,
             
             so
             that
             if
             it
             fall
             out
             though
             we
             conceive
             it
             not
             likely
             it
             would
             ,
             our
             Consciences
             need
             not
             to
             be
             troubled
             for
             that
             accident
             :
             because
             however
             factes
             done
             by
             ignorance
             of
             those
             precepts
             which
             God
             hath
             enjoyned
             are
             sinnes
             :
             yet
             contingent
             events
             not
             foreseene
             by
             us
             ,
             cannot
             make
             those
             facts
             of
             ours
             which
             are
             otherwise
             lawfull
             ,
             to
             become
             sinfull
             though
             the
             event
             be
             harmefull
             .
             God
             who
             hath
             tied
             us
             to
             know
             his
             will
             which
             he
             hath
             enjoyned
             us
             ,
             hath
             not
             tied
             us
             to
             know
             these
             accidents
             ,
             which
             
               caliginosa
               nocte
               premit
               ,
               he
               reserves
               in
               his
               own
               breast
               .
            
             As
             it
             is
             
             in
             slaying
             by
             meere
             chance
             mentioned
             Deut.
             19.
             5.
             the
             killing
             of
             a
             man
             is
             a
             grievous
             misfortune
             ,
             and
             in
             that
             respect
             to
             be
             lamented
             ,
             but
             not
             a
             sinne
             ,
             nor
             in
             that
             respect
             be
             repented
             :
             so
             in
             like
             manner
             such
             
               casuall
               scandall
            
             (
             as
             I
             may
             so
             call
             it
             )
             is
             to
             be
             bewailed
             as
             a
             mishap
             ,
             but
             not
             to
             be
             mourned
             for
             as
             a
             sinne
             .
          
           
             An
             eight
             question
             may
             be
             :
             
             whether
             the
             restraint
             of
             using
             our
             liberty
             by
             reason
             of
             scandall
             be
             universall
             ?
             Ans.
             No
             :
             scandall
             upon
             the
             use
             of
             our
             liberty
             ,
             restraines
             us
             only
             
               hic
               &
               nunc
               :
               in
               this
               place
               at
               this
               time
               :
            
             it
             doeth
             not
             take
             away
             ,
             but
             suspend
             
             the
             use
             of
             our
             liberty
             .
             So
             that
             though
             a
             man
             may
             not
             use
             his
             liberty
             where
             and
             when
             there
             are
             persons
             apt
             to
             be
             scandalized
             :
             yet
             he
             may
             where
             &
             when
             there
             are
             none
             ,
             or
             he
             knowes
             of
             none
             that
             are
             apt
             to
             be
             scandalized
             .
             In
             such
             cases
             the
             reason
             of
             the
             restraint
             ceasing
             ,
             the
             restraint
             ceaseth
             .
             And
             this
             is
             agreeable
             to
             the
             Apostles
             determination
             1.
             
             Cor.
             10.
             27.
             28.
             resolving
             that
             a
             man
             that
             might
             not
             eate
             meate
             offered
             to
             an
             Idoll
             ,
             when
             it
             was
             shewed
             him
             by
             another
             that
             it
             was
             an
             Idolothyte
             ,
             had
             yet
             his
             liberty
             of
             his
             own
             conscience
             entire
             :
             which
             were
             not
             true
             if
             he
             might
             
             eate
             at
             no
             time
             such
             meat
             ,
             because
             he
             might
             not
             eate
             it
             at
             that
             time
             .
             To
             conceive
             otherwise
             inferres
             this
             absurdity
             ,
             that
             the
             likelyhood
             ,
             or
             accident
             of
             one
             scandall
             utterly
             extinguisheth
             his
             gratious
             Charter
             of
             Christian
             liberty
             in
             that
             thing
             by
             which
             he
             was
             or
             might
             be
             once
             a
             scandalizer
             .
             
          
           
             A
             ninth
             question
             may
             be
             :
             whether
             there
             may
             be
             scandall
             by
             omission
             of
             the
             use
             of
             our
             liberty
             in
             a
             thing
             indifferent
             ?
             Ans.
             Omission
             I
             oppose
             here
             to
             positive
             action
             :
             As
             for
             instance
             ,
             eating
             meats
             allowed
             by
             God
             is
             a
             positive
             action
             ,
             and
             the
             use
             of
             our
             liberty
             :
             not
             eating
             
             that
             which
             we
             might
             is
             a
             privation
             and
             omission
             of
             the
             use
             of
             our
             liberty
             .
             Now
             that
             a
             man
             may
             be
             guilty
             of
             sinfull
             scandall
             by
             the
             omission
             of
             a
             duty
             I
             determined
             before
             ,
             c.
             3.
             
             §
             .
             3.
             
             To
             which
             I
             adde
             that
             sith
             the
             lawfull
             Magistrate
             hath
             power
             about
             indifferent
             things
             to
             restraine
             ,
             or
             require
             our
             use
             of
             our
             liberty
             for
             the
             publique
             good
             ,
             and
             we
             are
             bound
             to
             make
             conscience
             of
             obeying
             such
             cōmands
             ,
             not
             for
             the
             things
             sake
             so
             commanded
             ,
             for
             that
             is
             in
             it selfe
             indifferent
             ,
             but
             by
             reason
             of
             the
             authority
             to
             which
             God
             hath
             made
             us
             subject
             ,
             and
             the
             end
             for
             which
             such
             
             orders
             are
             established
             ,
             which
             all
             members
             of
             a
             common-wealth
             ought
             to
             seeke
             :
             therefore
             the
             omission
             of
             doing
             such
             things
             commanded
             is
             an
             omission
             of
             a
             duty
             
               (
               rebus
               sic
               positis
            
             )
             and
             the
             scandall
             consequent
             upon
             it
             ,
             a
             scandall
             of
             the
             first
             sort
             ,
             to
             wit
             of
             sinfull
             example
             .
             Moreover
             for
             a
             punctuall
             answer
             to
             the
             present
             question
             ,
             I
             conceive
             that
             there
             may
             be
             scandall
             by
             the
             forbearing
             the
             use
             of
             our
             liberty
             ,
             when
             that
             forbearing
             though
             otherwise
             lawfull
             ,
             occasions
             men
             to
             conceive
             some
             alienation
             of
             affection
             ,
             some
             evill
             intentions
             ,
             some
             superstition
             ,
             or
             the
             
             like
             evill
             in
             them
             who
             doe
             forbeare
             it
             ,
             our
             Saviour
             Math.
             17.
             27.
             would
             have
             tribute
             mony
             paid
             for
             himselfe
             ,
             &
             Peter
             ,
             though
             he
             were
             free
             ,
             and
             that
             because
             the
             not-paying
             would
             offend
             them
             .
             S.
             Peters
             not-eating
             with
             the
             Gentiles
             was
             a
             scandall
             to
             
               Barnabas
               Gal.
            
             2.
             13.
             
             Frequent
             experience
             confirmes
             it
             that
             the
             forbearing
             of
             some
             actions
             which
             are
             in
             their
             kind
             indifferent
             ,
             at
             some
             times
             doth
             grieve
             weak
             brethren
             ,
             and
             offend
             others
             ,
             when
             they
             are
             apt
             to
             conceive
             such
             forbearance
             to
             arise
             out
             of
             a
             malevolent
             minde
             ,
             superstitious
             opinion
             ,
             humour
             of
             singularity
             ,
             
             contempt
             of
             others
             ,
             or
             the
             like
             cause
             .
          
           
             A
             tenth
             question
             may
             be
             :
             
             whether
             a
             community
             ,
             a
             nation
             ,
             the
             publique
             Magistrate
             may
             be
             scandalized
             ?
             Ans.
             The
             use
             of
             excommunicatiō
             presupposeth
             that
             scandall
             may
             be
             of
             the
             whole
             Church
             by
             sinfull
             actions
             of
             one
             member
             .
             Yea
             further
             it
             is
             determined
             art
             .
             34.
             of
             the
             Church
             of
             England
             .
             
               Whosoever
               through
               his
               private
               judgement
               willingly
               and
               purposely
               doth
               openly
               breake
               the
               traditions
               ,
               and
               ceremonies
               of
               the
               Church
               ,
               which
               bee
               not
               repugnant
               to
               the
               word
               of
               God
               ,
               and
               be
               approved
               ,
               and
               ordained
               by
               common
               
               authority
               ought
               to
               be
               rebuked
               openly
               (
               that
               other
               may
               feare
               to
               doe
               the
               like
               )
               as
               he
               that
               offendeth
               against
               the
               common
               order
               of
               the
               Church
               ,
               and
               woundeth
               the
               conscienees
               of
               the
               weak
               brethren
               .
            
             Moreover
             experience
             shewes
             that
             whole
             nations
             or
             societies
             are
             sometimes
             offended
             with
             those
             who
             observe
             not
             their
             customes
             ,
             or
             orders
             ,
             which
             are
             in
             their
             use
             indifferent
             ,
             
             and
             not
             confirmed
             by
             any
             publique
             ordinance
             ,
             but
             by
             use
             only
             received
             :
             and
             that
             such
             varying
             from
             them
             occasions
             anger
             ,
             enmity
             ,
             and
             such
             like
             evills
             .
          
           
             An
             eleventh
             question
             may
             be
             :
             Whether
             sith
             the
             
             Magistrates
             authority
             is
             one
             way
             of
             restraining
             or
             requiring
             the
             use
             of
             our
             liberty
             ,
             and
             the
             danger
             of
             scandall
             another
             ,
             upon
             supposition
             ,
             that
             the
             lawfull
             Magistrate
             cōmands
             the
             doing
             or
             omitting
             of
             that
             which
             is
             indifferent
             ,
             &
             on
             the
             other
             side
             there
             is
             danger
             of
             scandalizing
             ,
             the
             question
             is
             which
             of
             these
             respects
             I
             am
             to
             be
             ruled
             by
             ?
             Ans.
             There
             is
             no
             doubt
             ,
             but
             that
             a
             good
             and
             wise
             Magistrate
             will
             remit
             in
             many
             cases
             the
             rigour
             of
             discipline
             to
             avoide
             scandall
             ,
             as
             I
             said
             before
             §
             .
             4.
             
             As
             the
             love-feasts
             ,
             kisse
             of
             peace
             ,
             vigils
             at
             the
             tombes
             of
             Martyrs
             ,
             and
             other
             orders
             of
             the
             
             Church
             were
             in
             processe
             of
             time
             evacuated
             ,
             when
             they
             occasioned
             scandall
             .
             But
             if
             the
             Magistrate
             doe
             not
             suspend
             his
             cōmands
             ,
             then
             it
             is
             a
             hard
             case
             .
             For
             either
             on
             the
             one
             side
             there
             is
             danger
             of
             nullifying
             the
             power
             of
             the
             Magistrate
             ,
             or
             on
             the
             other
             side
             of
             wounding
             or
             destroying
             our
             brother
             :
             Possibly
             it
             may
             so
             fall
             out
             that
             a
             mans
             cōscience
             may
             without
             much
             difficulty
             winde
             it selfe
             out
             of
             this
             streight
             ,
             by
             finding
             some
             circumstances
             prepōderating
             either
             one
             way
             or
             other
             .
             As
             for
             ininstance
             ,
             if
             the
             Magistrats
             command
             bee
             about
             a
             matter
             of
             great
             consequence
             ,
             
             for
             the
             safety
             of
             the
             Common-wealth
             ,
             to
             avoid
             a
             present
             evill
             :
             or
             if
             it
             be
             in
             a
             smaller
             matter
             if
             urged
             peremptorily
             ,
             &
             vehemently
             ,
             on
             the
             other
             side
             the
             effect
             of
             the
             scandall
             be
             not
             likely
             to
             bee
             plain
             Apostacy
             ,
             or
             the
             like
             great
             sinne
             ,
             but
             some
             grievance
             of
             mind
             ,
             or
             discontent
             of
             the
             party
             scandalized
             ,
             it
             is
             without
             doubt
             that
             then
             the
             Magistrates
             command
             is
             to
             be
             performed
             .
             On
             the
             contrary
             ,
             if
             the
             Magistrates
             command
             be
             in
             a
             smaller
             matter
             ,
             not
             bringing
             any
             great
             evil
             ,
             nor
             likely
             to
             infringe
             the
             power
             of
             authority
             though
             the
             command
             be
             not
             followed
             ,
             
             if
             it
             be
             not
             peremptorily
             ,
             and
             strictly
             ,
             but
             remissely
             urged
             :
             on
             the
             other
             side
             ,
             the
             effect
             of
             scandall
             of
             the
             greatest
             sort
             of
             evills
             ,
             very
             probable
             ,
             and
             in
             a
             manner
             present
             ,
             giving
             no
             time
             to
             finde
             a
             way
             to
             redresse
             it
             ,
             then
             in
             this
             case
             the
             danger
             of
             scandall
             may
             prevaile
             for
             that
             time
             .
             But
             if
             we
             make
             the
             scales
             even
             :
             and
             propound
             the
             case
             thns
             :
             what
             if
             the
             danger
             of
             scandall
             be
             great
             ,
             and
             manifest
             ,
             on
             the
             one
             side
             ,
             and
             the
             Magistrate
             peremptory
             in
             his
             command
             ,
             and
             the
             thing
             commanded
             of
             great
             moment
             on
             the
             other
             side
             ,
             the
             doubt
             is
             ,
             whether
             of
             these
             
             two
             is
             to
             bee
             regarded
             ?
             I
             determine
             that
             the
             Magistrates
             command
             should
             in
             this
             case
             sway
             our
             consciences
             :
             and
             that
             for
             these
             reasons
             following
             .
             1.
             
             Because
             by
             the
             Magistrates
             command
             the
             thing
             required
             is
             made
             a
             necessary
             duty
             though
             in
             it selfe
             indifferent
             .
             For
             the
             command
             that
             ties
             
               every
               soule
               to
               be
               subject
               to
               the
               higher
               powers
               ,
               Rom.
            
             13.
             1.
             requires
             obedience
             to
             them
             ,
             which
             is
             the
             chiefest
             part
             of
             subjection
             .
             And
             this
             obligation
             of
             obedience
             is
             antecedent
             to
             the
             consideration
             of
             the
             scandall
             .
             For
             the
             sanction
             of
             the
             law
             precedes
             the
             accident
             of
             scandall
             .
             Now
             
             in
             things
             that
             are
             our
             duties
             wee
             must
             not
             omit
             them
             ,
             or
             neglect
             them
             for
             feare
             of
             scandals
             .
             Therefore
             the
             Magistrates
             command
             in
             the
             case
             propounded
             is
             not
             to
             be
             neglected
             for
             feare
             of
             scandall
             .
             Against
             this
             argument
             D
             r
             
               Ames
               .
               lib.
               5.
               de
               consci
               .
               c.
            
             11.
             
             §
             .
             16.
             seems
             to
             except
             in
             these
             words
             :
             
               Nulla
               authorit
               as
               humana
               &c.
               
               No
               authority
               of
               man
               can
               either
               take
               away
               the
               nature
               of
               scandall
               from
               that
               which
               otherwise
               should
               bee
               scandall
               ,
               or
               the
               nature
               of
               sinne
               from
               scandall
               given
               .
               For
               no
               man
               can
               command
               our
               charity
               and
               consciences
               .
               Vel
               periculum
               scandali
               dati
               praestare
               ,
            
             which
             I
             render
             
             thus
             ,
             
               or
               counter
               vaile
               ,
               or
               be
               preferred
               before
               the
               danger
               of
               scandall
               given
               .
            
             Whereto
             I
             reply
             that
             it
             is
             not
             true
             that
             the
             lawfull
             authority
             of
             the
             Magistrate
             may
             not
             in
             things
             indifferēt
             make
             the
             doing
             of
             that
             action
             not
             to
             bee
             a
             scandall
             given
             ,
             which
             otherwise
             might
             bee
             .
             For
             if
             it
             may
             make
             the
             thing
             commanded
             a
             duty
             by
             vertue
             of
             the
             command
             ,
             the
             scandall
             consequent
             will
             bee
             passive
             ,
             or
             taken
             ;
             not
             active
             ,
             or
             given
             .
             As
             we
             determine
             of
             preaching
             ,
             and
             many
             other
             duties
             that
             they
             are
             to
             bee
             done
             though
             scandall
             follow
             :
             so
             we
             are
             to
             say
             of
             obedience
             to
             the
             Magistrate
             in
             
             that
             wherein
             God
             hath
             made
             us
             subject
             to
             him
             wee
             are
             to
             obey
             him
             ,
             though
             scandall
             follow
             .
             If
             it
             bee
             said
             that
             preaching
             is
             a
             duty
             immediately
             enjoyned
             by
             God
             ,
             the
             doing
             of
             that
             which
             the
             Magistrate
             commands
             only
             mediately
             :
             I
             answer
             .
             Though
             it
             bee
             true
             that
             for
             this
             reason
             the
             thing
             which
             the
             Magistrate
             commands
             is
             not
             so
             strictly
             our
             duty
             ,
             as
             that
             which
             God
             commands
             :
             the
             Magistrates
             commands
             belonging
             only
             to
             his
             owne
             subjects
             ,
             Gods
             commands
             to
             all
             :
             the
             Magistrates
             constitutions
             binding
             us
             only
             in
             reference
             to
             a
             superiour
             authority
             ,
             and
             
             a
             superiour
             end
             ,
             the
             publique
             good
             ,
             and
             therefore
             when
             they
             are
             contrary
             to
             the
             law
             of
             God
             ,
             or
             nature
             ,
             when
             there
             is
             some
             pressing
             necessity
             that
             cannot
             bee
             avoyded
             by
             reason
             of
             which
             wee
             cannot
             doe
             the
             thing
             commanded
             ,
             if
             the
             necessity
             bee
             true
             ,
             and
             not
             fained
             ,
             and
             the
             not-doing
             of
             the
             Magistrates
             command
             be
             without
             contempt
             of
             authority
             ,
             or
             ill
             example
             to
             others
             ,
             or
             if
             the
             thing
             commanded
             should
             be
             in
             truth
             plainely
             contrary
             to
             the
             publique
             good
             ,
             as
             it
             may
             happen
             sometimes
             some
             commands
             may
             ,
             if
             strictly
             urged
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               according
               to
               the
               letter
            
             ,
             But
             
             Gods
             commands
             binde
             absolutely
             ,
             without
             limitation
             .
             I
             say
             though
             for
             these
             reasons
             the
             thing
             which
             the
             Magistrate
             commands
             be
             not
             our
             duty
             so
             strictly
             as
             that
             which
             God
             immediately
             commands
             :
             yet
             when
             it
             is
             a
             duty
             (
             as
             it
             is
             when
             it
             opposeth
             not
             Gods
             law
             ,
             the
             law
             of
             nature
             ,
             or
             the
             publique
             safety
             )
             there
             is
             a
             necessity
             of
             obeying
             the
             command
             of
             the
             Magistrate
             ,
             as
             of
             obeying
             Gods
             immediate
             precepts
             :
             nor
             may
             the
             one
             bee
             omitted
             to
             avoyde
             scandall
             any
             more
             then
             the
             other
             .
             As
             for
             that
             which
             is
             said
             
               that
               the
               Magistrate
               cannot
               restraine
               our
               charity
               .
            
             'T
             is
             
             true
             :
             for
             charity
             is
             an
             inward
             affection
             of
             the
             soule
             ,
             which
             none
             but
             God
             can
             command
             ,
             as
             none
             but
             hee
             can
             search
             ,
             and
             punish
             ,
             yet
             the
             Magistrate
             may
             restraine
             the
             shewing
             of
             our
             charity
             somewayes
             ,
             as
             in
             forbidding
             to
             relieve
             malefactors
             ,
             rebels
             ,
             vagrants
             &c.
             so
             that
             hee
             should
             sin
             that
             should
             preferre
             such
             a
             worke
             of
             charity
             ,
             before
             a
             worke
             of
             obedience
             to
             the
             governour
             ,
             which
             is
             a
             worke
             of
             piety
             to
             a
             publique
             person
             ,
             and
             the
             Father
             of
             the
             countrey
             :
             whereas
             the
             other
             is
             to
             a
             private
             person
             of
             common
             respect
             .
             But
             
               the
               Magistrate
               cannot
               command
               
               our
               consciences
               .
            
             Answ.
             
               That
               the
               commands
               of
               men
               doe
               in
               no
               sort
               bind
               the
               conscience
               ,
               cannot
               bee
               said
               without
               contradicting
               of
            
             S.
             
               Paul.
               Rom.
               13.
               5.
               
               Ye
               must
               needes
               bee
               subject
               not
               onely
               for
               wrath
               ,
               but
               also
               for
               conscience
               sake
               :
            
             They
             that
             say
             least
             for
             governours
             ,
             say
             they
             may
             by
             their
             lawes
             binde
             the
             conscience
             mediately
             ,
             and
             by
             vertue
             of
             Gods
             precept
             ,
             although
             not
             immediately
             and
             of
             themselves
             .
             Now
             this
             is
             enough
             to
             prove
             that
             it
             is
             the
             duty
             of
             Christians
             to
             doe
             the
             lawful
             commands
             of
             the
             Magistrate
             .
             As
             for
             that
             which
             is
             said
             
               that
               the
               danger
               of
               scandall
               is
               before
               the
               disobedience
               to
               the
               commands
               
               of
               men
               .
            
             I
             suppose
             not
             :
             for
             the
             evill
             by
             disobeying
             of
             the
             Magistrate
             is
             as
             certaine
             ,
             if
             not
             more
             certaine
             then
             the
             evill
             of
             scandall
             ,
             the
             evill
             of
             scandall
             more
             remediable
             then
             the
             evill
             that
             followes
             on
             the
             disobeying
             the
             Magistrates
             command
             :
             for
             the
             one
             is
             likely
             onely
             some
             transeunt
             harme
             in
             the
             mind
             or
             conscience
             of
             the
             scandalized
             person
             ,
             the
             other
             a
             constant
             permanent
             harme
             in
             the
             common
             wealth
             ,
             such
             as
             many
             times
             overthrowes
             government
             ,
             and
             in
             fine
             dissolveth
             a
             commonwealth
             :
             the
             one
             usually
             extends
             to
             few
             ,
             the
             other
             to
             the
             whole
             community
             .
             And
             
             it
             is
             taken
             for
             a
             plain
             truth
             .
             
               Praestat
               ut
               pereat
               unus
               ,
               quam
               unitas
               .
            
             Or
             as
             Caiaphas
             once
             said
             ,
             
               It
               is
               expedient
               that
               one
               should
               dye
               for
               the
               people
               ,
               and
               that
               the
               whole
               nation
               perish
               not
               .
            
             10.
             11.
             52.
             
             Adde
             hereto
             that
             there
             is
             a
             scandalizing
             of
             the
             publique
             Magistrate
             and
             others
             by
             disobedience
             ,
             as
             §
             .
             17.
             was
             determined
             ,
             which
             is
             as
             regardable
             as
             well
             as
             the
             scandalizing
             of
             private
             persons
             ,
             unlesse
             too
             much
             partiall
             respect
             sway
             men
             ,
             that
             they
             will
             not
             judge
             righteous
             judgement
             .
             2.
             
             I
             argue
             thus
             ,
             If
             it
             be
             not
             determined
             that
             the
             obeying
             of
             the
             Magistrates
             command
             were
             to
             bee
             preferred
             
             before
             the
             declining
             of
             scandall
             ,
             that
             may
             happen
             by
             such
             obedience
             ,
             then
             it
             will
             follow
             that
             both
             the
             Magistrate
             is
             bound
             to
             revoke
             or
             suspend
             his
             lawes
             ,
             when
             there
             is
             likely-hood
             of
             scandall
             to
             follow
             .
             For
             he
             is
             not
             to
             urge
             men
             to
             doe
             that
             which
             is
             evill
             ;
             Now
             this
             would
             make
             all
             governours
             that
             make
             conscience
             of
             their
             commands
             almost
             perpetually
             uncertaine
             ,
             whether
             they
             may
             command
             any
             thing
             or
             no
             :
             or
             make
             their
             constitutions
             invalid
             ,
             sith
             they
             can
             seldome
             make
             any
             orders
             ,
             but
             that
             scandals
             will
             arise
             ,
             as
             experience
             in
             all
             ages
             hath
             proved
             .
             And
             
             subjects
             also
             shall
             have
             power
             to
             neglect
             such
             constitutions
             ,
             and
             so
             to
             make
             them
             as
             no
             lawes
             in
             the
             same
             case
             .
             The
             consequent
             of
             which
             being
             granted
             ,
             I
             suppose
             can
             bee
             no
             lesse
             then
             Anarchy
             ,
             and
             confusion
             .
             The
             mischiefe
             of
             which
             is
             greater
             then
             I
             can
             expresse
             ,
             and
             such
             as
             the
             avoyding
             of
             scandalizing
             of
             some
             soules
             cannot
             countervaile
             :
             wherefore
             as
             it
             is
             said
             in
             the
             case
             of
             exacting
             an
             oath
             of
             a
             persō
             ,
             that
             (
             it's
             likely
             )
             will
             forsweare
             himselfe
             .
             
               Fiat
               justitia
               &
               ruat
               coelum
               .
               Let
               justice
               proceed
               ,
               though
               the
               heaven
               fall
               :
            
             so
             say
             I
             ,
             let
             goverment
             stand
             though
             subjects
             bee
             scandalized
             .
             
             3.
             
             Lastly
             ,
             If
             a
             man
             in
             doing
             any
             lawfull
             thing
             make
             it
             knowne
             that
             hee
             must
             doe
             it
             by
             reason
             of
             the
             command
             of
             authority
             ,
             or
             it
             bee
             otherwise
             manifest
             that
             that
             is
             indeed
             the
             reason
             of
             his
             doing
             ,
             surely
             he
             that
             is
             offended
             is
             rather
             unrighteous
             ,
             and
             evill
             minded
             ,
             then
             weake
             ,
             that
             will
             think
             that
             lawes
             must
             bee
             broken
             to
             please
             him
             :
             and
             therefore
             the
             scandalizing
             of
             such
             not
             regardable
             .
          
           
             A
             twelfth
             question
             may
             be
             :
             
             If
             it
             fall
             out
             that
             in
             the
             doing
             or
             omitting
             of
             a
             thing
             indifferent
             some
             will
             bee
             scandalized
             if
             it
             be
             done
             ,
             others
             if
             omitted
             ,
             some
             offended
             if
             it
             be
             
             done
             this
             way
             ,
             some
             offēded
             if
             not
             done
             this
             way
             ,
             so
             that
             there
             is
             apparent
             danger
             of
             scandall
             either
             way
             ,
             what
             is
             to
             be
             done
             in
             such
             a
             case
             ?
             
               Ans.
               D.
               Ames
               .
               l.
               5.
               de
               conscientia
               .
               c.
            
             11.
             
             §
             .
             18.
             denies
             the
             case
             and
             sayes
             ,
             
               nulla
               datur
               talis
               perplexitas
               ,
               ut
               necessarium
               sit
               pio
               homini
               sive
               hoc
               vel
               illud
               faciat
               ,
               sive
               non
               faciat
               scandalum
               alicui
               dare
               :
               There
               can
               bee
               no
               such
               perplexity
               ,
               that
               it
               should
               bee
               necessary
               for
               a
               godly
               man
               ,
               whether
               he
               doe
               this
               or
               that
               or
               not
               doe
               it
               to
               scandalize
               some
               one
               .
            
             Which
             assertion
             of
             his
             is
             both
             against
             experience
             ,
             and
             reason
             .
             Against
             experience
             :
             For
             the
             contrary
             fell
             out
             in
             S.
             Peters
             
             case
             ,
             Gal.
             2.
             12.
             in
             which
             it
             is
             plaine
             in
             the
             carriage
             of
             that
             matter
             ,
             that
             if
             he
             did
             eat
             with
             the
             Gentiles
             he
             was
             in
             danger
             of
             scandalizing
             the
             Iewes
             ,
             if
             hee
             did
             not
             eate
             with
             them
             to
             scandalize
             the
             Gentiles
             .
             And
             it
             falls
             out
             too
             frequently
             in
             our
             own
             dayes
             ,
             that
             in
             the
             use
             of
             some
             rites
             in
             themselves
             indifferent
             ,
             some
             are
             offended
             with
             the
             use
             of
             them
             as
             Popish
             ,
             some
             with
             the
             not
             using
             them
             as
             arguing
             the
             affectation
             of
             Novellisme
             and
             singularity
             :
             Against
             reason
             .
             For
             sith
             scandall
             ariseth
             from
             the
             opinion
             that
             is
             had
             of
             a
             thing
             indifferent
             ,
             when
             the
             action
             of
             him
             that
             offendeth
             
             dasheth
             against
             it
             ,
             and
             it
             is
             undoubted
             that
             even
             godly
             men
             ,
             may
             have
             opposite
             opinions
             of
             things
             indifferent
             ,
             one
             thinking
             them
             fit
             ,
             another
             unfit
             :
             one
             thinking
             them
             needfull
             ,
             another
             evill
             ,
             it
             is
             plaine
             in
             reason
             that
             it
             may
             so
             fall
             out
             that
             the
             doing
             or
             not
             doing
             of
             somthing
             indifferent
             may
             crosse
             the
             one
             or
             the
             other
             of
             the
             opposite
             opinions
             ,
             and
             so
             scandalize
             either
             the
             one
             or
             the
             other
             .
             The
             resolution
             of
             
               Calvin
               ,
               Epist.
            
             379.
             is
             right
             and
             good
             ,
             that
             a
             scandall
             of
             a
             few
             must
             not
             sway
             us
             in
             a
             thing
             not
             repugnant
             to
             Gods
             word
             .
             
               Vbi
               major
               numerus
               pervincit
               ,
               where
               
               the
               greater
               part
               is
               on
               the
               cōtrary
               ,
               no
               not
               though
               it
               draw
               an
               evil
               consequence
               after
               it
               .
            
          
           
             And
             in
             like
             manner
             may
             it
             be
             said
             ,
             
               ubi
               potior
               numerus
               pervincit
               ,
               where
               the
               better
               part
               is
               on
               the
               contrary
               ,
            
             as
             the
             governor
             ,
             the
             most
             wise
             ,
             learned
             ,
             and
             faithfull
             Christians
             .
             Likewise
             consideration
             should
             be
             had
             to
             offend
             those
             rather
             whose
             offence
             is
             easier
             remedied
             ,
             or
             the
             consequēce
             of
             their
             scandall
             lesse
             pernitious
             ,
             then
             those
             whose
             offence
             is
             more
             hardly
             redressed
             ,
             or
             the
             consequence
             of
             their
             scandall
             more
             pernitious
             .
             For
             in
             such
             cases
             prudence
             must
             rule
             our
             consciences
             to
             respect
             primarily
             the
             more
             considerable
             par
             ,
             &
             
             to
             avoyd
             the
             more
             dangerous
             consequence
             .
          
           
             A
             thirteenth
             question
             may
             be
             :
             
             It
             may
             so
             fall
             out
             that
             either
             by
             the
             frequent
             ,
             or
             incommodious
             forbearing
             of
             the
             use
             of
             our
             liberty
             at
             some
             time
             ,
             our
             lawfull
             liberty
             may
             be
             so
             indangered
             ,
             that
             an
             opinion
             may
             thereby
             be
             setled
             as
             if
             it
             were
             unlawfull
             simply
             ,
             which
             we
             forbeare
             onely
             by
             reason
             of
             the
             feare
             of
             scandall
             ,
             or
             as
             if
             it
             were
             necessary
             which
             wee
             onely
             doe
             to
             avoyde
             scandall
             ,
             what
             is
             a
             christian
             to
             doe
             in
             this
             case
             ?
             Answ.
             The
             example
             of
             S.
             Paul
             is
             commonly
             by
             Divines
             produced
             as
             a
             resolution
             of
             this
             question
             .
             
             We
             read
             Acts.
             16.
             3.
             that
             Paul
             tooke
             and
             circumcised
             Timothy
             to
             avoyd
             the
             offence
             of
             the
             Iewes
             though
             the
             law
             of
             circumcision
             ,
             and
             other
             legall
             ceremonies
             were
             then
             abolished
             :
             and
             hee
             had
             liberty
             to
             omit
             it
             .
             But
             hee
             tells
             us
             Gal.
             2.
             3.
             4.
             that
             
               Titus
               was
               not
               compelled
               to
               be
               circumcised
               ,
               and
               that
               because
               of
               false
               brethren
               unawares
               brought
               in
               ,
               who
               came
               in
               privily
               to
               spye
               out
               our
               liberty
               ,
               which
               we
               have
               in
               Christ
               Iesus
               ,
               that
               they
               might
               bring
               us
               into
               bondage
               .
            
             To
             whom
             saith
             he
             :
             
               v.
               5.
               
               We
               gave
               place
               by
               subjection
               no
               not
               for
               an
               houre
               ,
               that
               the
               truth
               of
               the
               Gospell
               might
               continue
               with
               
               them
               .
            
             While
             the
             liberty
             of
             uncircumcision
             was
             unchallenged
             he
             did
             with
             security
             circumcise
             Timothy
             to
             avoyde
             offence
             :
             but
             when
             the
             truth
             of
             christian
             liberty
             was
             challenged
             and
             endangered
             he
             would
             not
             yeild
             to
             doe
             the
             same
             to
             Titus
             .
             From
             which
             practise
             avouched
             by
             S.
             Paul
             ,
             and
             therefore
             propounded
             by
             the
             holy
             Ghost
             as
             imitable
             by
             us
             ,
             this
             rule
             may
             bee
             safely
             inferred
             :
             that
             when
             by
             use
             or
             disuse
             of
             our
             liberty
             ,
             the
             truth
             of
             our
             liberty
             is
             in
             danger
             to
             be
             impeached
             ,
             wee
             are
             then
             rather
             to
             put
             our selves
             on
             the
             hazard
             of
             scandall
             ,
             then
             to
             loose
             our
             liberty
             it
             
             selfe
             .
             For
             it
             is
             a
             more
             pretious
             thing
             not
             to
             have
             our
             consciences
             in
             bondage
             or
             the
             truth
             impaired
             ,
             then
             can
             be
             countervailed
             by
             the
             pleasing
             of
             some
             men
             .
             Truth
             is
             an
             unvalluble
             Iewell
             ,
             which
             wee
             are
             not
             to
             forfeit
             to
             win
             mens
             affections
             .
             
               Praestat
               ut
               scandalum
               admittatur
               ,
               quam
               veritas
               amittatur
               :
            
             is
             the
             approved
             rule
             of
             S.
             
               Augustine
               .
               Better
               admit
               scandall
               then
               loose
               truth
               .
            
          
           
             A
             fourteenth
             question
             may
             be
             :
             
             whether
             if
             on
             the
             one
             side
             our
             life
             should
             be
             indangered
             by
             forbearing
             the
             use
             of
             our
             liberty
             ,
             and
             on
             the
             other
             side
             there
             be
             likely-hood
             of
             scandall
             if
             we
             use
             it
             ,
             is
             our
             liberty
             to
             
             bee
             used
             to
             save
             our
             lives
             ,
             or
             to
             be
             forborn
             to
             avoyd
             scandall
             ?
             Answ.
             It
             is
             a
             rule
             received
             ,
             which
             
               Aqu.
               2
               a
               ,
               2ae
               ,
               qu.
               43.
               art
               .
            
             7.
             cites
             as
             out
             of
             S.
             
               Hierome
               ,
               that
               that
               which
               may
               be
               omitted
               ,
               Salvà
               triplici
               veritatescil
               .
               vitae
               ,
               justitiae
               ,
               &
               doctrinae
               ,
               a
               threefold
               truth
               of
               life
               ,
               righteousnesse
               and
               doctrine
               being
               preserved
               ,
               ought
               to
               be
               omitted
               to
               avoyde
               scandall
               .
            
             According
             to
             which
             exception
             it
             followes
             that
             wee
             are
             not
             to
             omit
             our
             liberty
             when
             our
             life
             is
             endangered
             .
             And
             there
             is
             plain
             reason
             for
             it
             ,
             from
             the
             precedency
             of
             our selves
             among
             the
             objects
             of
             charity
             before
             others
             :
             wee
             are
             to
             love
             others
             as
             
             ourselves
             ,
             not
             afore
             our selves
             .
             2.
             
             In
             respect
             of
             the
             greatnesse
             of
             the
             danger
             of
             loosing
             our
             life
             above
             the
             danger
             of
             scandall
             .
             For
             ,
             1.
             the
             danger
             of
             loosing
             life
             may
             be
             more
             certain
             in
             forbearing
             our
             liberty
             ,
             when
             naturall
             necessity
             requires
             us
             to
             use
             it
             ,
             then
             the
             event
             of
             scandall
             can
             be
             ,
             depending
             on
             the
             changeable
             mind
             and
             will
             of
             man.
             2.
             
             The
             evill
             of
             loosing
             life
             is
             plainely
             remedilesse
             :
             life
             lost
             cannot
             be
             recovered
             by
             man
             :
             but
             the
             evill
             of
             scandall
             is
             not
             
               simpliciter
               irremediabile
            
             ,
             simply
             remedilesse
             ,
             but
             that
             instruction
             ,
             advise
             ,
             example
             ,
             prayers
             may
             by
             Gods
             blessing
             restore
             
             the
             person
             scandalized
             .
             If
             it
             were
             so
             that
             it
             were
             revealed
             by
             God
             that
             by
             using
             my
             liberty
             to
             save
             my
             naturall
             life
             ,
             I
             should
             inevitably
             cast
             my
             brother
             into
             everlasting
             fire
             ,
             surely
             charity
             bindes
             mee
             to
             loose
             my
             life
             rather
             then
             to
             damne
             my
             brother
             .
             But
             this
             no
             man
             doth
             by
             using
             his
             liberty
             ,
             at
             least
             God
             reveales
             no
             such
             thing
             .
             But
             what
             means
             the
             Apostle
             then
             1.
             
             Cor.
             8.
             13.
             when
             hee
             saith
             ;
             
               If
               meat
               make
               my
               brother
               to
               offend
               ,
               I
               will
               eat
               no
               flesh
               while
               the
               world
               standeth
               ,
               least
               I
               make
               my
               brother
               to
               offend
               ?
            
             I
             answer
             :
             The
             Apostles
             resolution
             is
             not
             to
             abandon
             
               all
               meat
            
             
             and
             dye
             to
             avoyd
             offence
             :
             but
             to
             eat
             no
             flesh
             ,
             without
             which
             he
             might
             live
             .
             And
             accordingly
             wee
             are
             to
             forbeare
             our
             conveniences
             ,
             and
             priviledges
             which
             serve
             us
             
               ad
               benè
               esse
               to
               our
               well-being
               :
            
             but
             not
             our
             lives
             or
             lively-hood
             that
             is
             necessary
             
               ad
               esse
               ,
               simpliciter
               ,
               that
               wee
               may
               have
               a
               being
               .
            
          
           
             A
             fifteenth
             question
             may
             be
             :
             
             whether
             if
             there
             appear
             danger
             of
             scandal
             to
             some
             in
             using
             our
             liberty
             ,
             and
             likely-hood
             of
             opposite
             good
             to
             others
             by
             using
             it
             ,
             we
             are
             to
             forbeare
             it
             ?
             Ans.
             No
             :
             For
             in
             this
             case
             the
             use
             of
             our
             liberty
             to
             that
             end
             is
             a
             duty
             ,
             as
             being
             a
             greater
             exercise
             of
             charity
             ,
             
             the
             scandall
             being
             not
             remedilesse
             ,
             unlesse
             by
             reason
             of
             a
             perverse
             mind
             :
             which
             kind
             of
             scandall
             is
             not
             to
             be
             regarded
             .
          
           
             A
             sixteenth
             question
             may
             be
             :
             
             whether
             wee
             are
             bound
             to
             forbeare
             the
             use
             of
             our
             liberty
             to
             avoyde
             the
             scandall
             of
             our
             weake
             brother
             offended
             with
             our
             action
             as
             conceiving
             it
             evill
             without
             any
             probable
             ground
             ?
             Answ.
             I
             thinke
             not
             .
             For
             there
             was
             probable
             ground
             of
             the
             evill
             of
             eating
             the
             
               Idolothytes
               1.
               
               Cor.
            
             8.
             and
             of
             the
             eating
             of
             the
             meates
             and
             neglect
             of
             dayes
             mentioned
             Rom.
             14.
             
             And
             in
             reason
             ,
             if
             a
             mans
             conceit
             without
             shew
             of
             reason
             on
             
             meere
             fancy
             shall
             hinder
             me
             in
             the
             use
             of
             my
             liberty
             ,
             my
             liberty
             is
             no
             liberty
             in
             effect
             .
             Besides
             if
             hee
             conceive
             ill
             of
             my
             action
             without
             some
             probable
             reasons
             moving
             him
             therto
             ,
             his
             conceit
             is
             rather
             to
             be
             interpreted
             an
             effect
             of
             selfe-will
             ,
             or
             ill
             will
             then
             of
             weaknesse
             ,
             and
             so
             not
             to
             be
             regarded
             :
             If
             it
             be
             objected
             ,
             as
             frequently
             it
             is
             ,
             that
             the
             Apostle
             1.
             
             Thes.
             5.
             22.
             chargeth
             christians
             thus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Abstaine
               from
               all
               appearance
               of
               evill
               ,
            
             and
             therefore
             wee
             are
             not
             to
             doe
             that
             which
             seemes
             to
             bee
             evill
             to
             another
             ,
             whether
             upon
             probable
             reason
             or
             fancy
             though
             it
             
             be
             not
             in
             it selfe
             evill
             .
             I
             answere
             ,
             1.
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             the
             sort
             or
             kind
             of
             things
             ,
             answering
             to
             genus
             and
             species
             ,
             as
             Cicero
             renders
             it
             ,
             and
             that
             Tremellius
             out
             of
             the
             Syriak
             translates
             it
             
               ab
               omni
               voluntate
               malâ
               fugite
               ,
               fly
               from
               all
               evill
               will
               ,
            
             that
             is
             ,
             as
             he
             interprets
             it
             in
             the
             Marginall
             note
             ,
             
               negotio
               malo
               ,
               sive
               re
               malâ
               ,
               evill
               businesse
               ,
               or
               evill
               thing
               ,
            
             so
             that
             it
             might
             be
             translated
             ,
             
               abstaine
               from
               every
               evill
               thing
            
             ,
             or
             
               every
               sort
               of
               evill
            
             .
             2.
             
             That
             though
             Beza
             with
             others
             read
             
               ab
               omni
               specie
               mali
               ,
               from
               every
               appearance
               of
               evill
               :
            
             and
             expound
             it
             not
             only
             of
             that
             which
             is
             evill
             in
             it
             
             selfe
             ,
             but
             also
             of
             
               that
               which
               though
               not
               evill
               in
               it selfe
               ,
               yet
               seems
               so
               to
               others
               :
            
             yet
             more
             plainly
             according
             to
             the
             originall
             it
             is
             translated
             by
             the
             vulgar
             and
             Tigurine
             translators
             ,
             
               ab
               omni
               specie
               mala
               ,
               from
               every
               shew
               which
               is
               evill
               .
            
             According
             to
             either
             of
             which
             readings
             this
             text
             will
             prove
             only
             that
             we
             are
             to
             avoide
             that
             which
             is
             an
             evill
             thing
             or
             appearance
             it selfe
             evill
             ,
             and
             makes
             nothing
             to
             prove
             that
             we
             ought
             to
             abstaine
             from
             a
             thing
             or
             appearance
             not
             evill
             but
             indifferent
             .
             3.
             
             That
             Chrysostome
             ,
             the
             Greeke
             Scholiast
             ,
             and
             others
             apply
             it
             onely
             to
             false
             doctrines
             ,
             
             or
             lies
             of
             false
             prophets
             .
             As
             if
             the
             Apostle
             had
             said
             ,
             Though
             you
             are
             not
             to
             quench
             the
             spirit
             ,
             yet
             you
             are
             to
             try
             all
             doctrines
             ,
             and
             to
             abstaine
             from
             that
             which
             appears
             evill
             :
             which
             would
             be
             nothing
             to
             the
             abstaining
             from
             the
             use
             of
             things
             indifferent
             ,
             when
             they
             seem
             evill
             to
             another
             .
             4.
             
             But
             let
             it
             be
             granted
             ,
             that
             it
             is
             meant
             of
             evill
             appearance
             in
             respect
             of
             practise
             ,
             yet
             it
             may
             be
             doubted
             whether
             the
             Apostle
             means
             it
             of
             that
             which
             appears
             evill
             to
             another
             or
             to
             a
             mans
             selfe
             ?
             surely
             the
             series
             of
             the
             text
             doth
             best
             suite
             with
             this
             interpretation
             .
             Abstaine
             from
             that
             
             which
             appears
             to
             your selves
             to
             be
             evill
             :
             for
             having
             said
             ,
             
               Try
               all
               things
            
             ,
             whether
             doctrines
             or
             practises
             ,
             to
             direct
             thē
             what
             to
             doe
             he
             addes
             ,
             
               Holde
               that
               wich
               is
               good
            
             ,
             that
             is
             what
             you
             finde
             upon
             triall
             to
             be
             good
             ,
             and
             
               abstaine
               from
               all
               evill
               appearance
               ,
               or
               appearance
               of
               evill
               ,
            
             which
             so
             appears
             to
             you
             upon
             your
             triall
             .
             Which
             exposition
             besides
             that
             the
             words
             of
             Calvin
             in
             his
             Commentary
             imply
             he
             so
             conceived
             it
             ,
             hath
             other
             learned
             men
             that
             approve
             it
             ,
             and
             so
             farre
             as
             I
             see
             into
             the
             text
             seems
             to
             be
             most
             genuine
             .
             Now
             if
             this
             exposition
             stand
             ,
             it
             makes
             nothing
             
             for
             the
             abstaining
             from
             the
             use
             of
             our
             lawfull
             liberty
             which
             appears
             evill
             to
             another
             ,
             but
             from
             that
             doctrine
             or
             practise
             which
             appears
             to
             be
             evill
             to
             our selves
             ,
             that
             we
             may
             not
             sinne
             against
             the
             light
             of
             our
             own
             conscience
             .
             Lastly
             ,
             if
             it
             were
             granted
             that
             the
             Apostle
             forbiddes
             us
             to
             abstaine
             from
             all
             that
             which
             appears
             to
             be
             evill
             to
             another
             ,
             yet
             no
             interpreter
             that
             I
             meet
             with
             understands
             it
             of
             such
             
               appearance
               of
               evill
            
             ,
             as
             is
             conceited
             to
             be
             such
             upon
             some
             erroneous
             principles
             in
             him
             that
             conceives
             it
             to
             be
             such
             ,
             or
             by
             reason
             of
             the
             meere
             fancy
             ,
             or
             rigid
             austerity
             ,
             or
             evill
             will
             ,
             
             or
             such
             like
             cause
             of
             him
             that
             thinkes
             it
             evill
             :
             but
             they
             usually
             apply
             it
             to
             such
             causes
             or
             signes
             of
             manifest
             evil
             as
             are
             means
             of
             drawing
             to
             some
             notorious
             sinne
             ,
             as
             going
             to
             heare
             a
             Masse
             ,
             which
             is
             a
             cause
             and
             signe
             of
             Idolatry
             ,
             or
             wanton
             dalliance
             which
             is
             a
             cause
             or
             signe
             of
             whoredome
             .
             And
             they
             apply
             hereto
             that
             saying
             of
             
               Iulius
               Caesar
               ,
               that
               Caesars
               wife
               should
               be
               free
               not
               only
               from
               evill
               ,
               but
               also
               from
               the
               suspition
               of
               it
               .
            
             So
             that
             even
             in
             their
             intent
             ,
             this
             Scripture
             is
             not
             appliable
             to
             this
             purpose
             ,
             as
             if
             the
             Apostle
             did
             prohibite
             a
             Christian
             to
             use
             any
             thing
             that
             another
             
             thought
             evill
             ,
             whether
             he
             thought
             so
             upon
             probable
             reason
             ,
             or
             no
             reason
             ,
             upon
             some
             ground
             or
             none
             .
             And
             to
             speak
             truth
             ,
             the
             application
             of
             this
             text
             in
             that
             manner
             as
             it
             is
             by
             some
             ,
             as
             if
             the
             Apostle
             did
             forbid
             us
             the
             use
             of
             any
             thing
             though
             indifferent
             in
             it selfe
             ,
             when
             it
             appears
             as
             evill
             to
             another
             ,
             without
             farther
             restraint
             ,
             is
             very
             absurd
             and
             so
             unreasonable
             as
             that
             it
             will
             bring
             a
             yoake
             upon
             mens
             Consciences
             impossible
             to
             be
             borne
             ,
             sith
             there
             is
             scarce
             any
             thing
             a
             man
             can
             doe
             ,
             but
             some
             or
             other
             ,
             Infidell
             or
             Christian
             ,
             weake
             or
             strong
             in
             the
             faith
             ,
             orthodoxe
             or
             superstitious
             
             will
             think
             it
             to
             be
             evil
             ,
             that
             saying
             by
             experience
             being
             found
             true
             ,
             
               quot
               homines
               ,
               tot
               sententiae
            
             ,
             so
             many
             men
             ,
             so
             many
             mindes
             :
             nor
             shall
             a
             mans
             own
             conscience
             only
             make
             a
             thing
             evill
             to
             him
             ,
             but
             the
             conscience
             of
             any
             other
             man
             in
             the
             world
             .
             These
             are
             the
             most
             material
             questions
             which
             have
             occurred
             to
             mee
             .
             Which
             having
             finished
             ,
             I
             passe
             on
             to
             application
             &
             so
             to
             the
             concluding
             of
             this
             point
             .
             
          
           
             First
             then
             wee
             may
             hence
             perceive
             how
             evill
             and
             uncharitable
             their
             dispositions
             are
             ,
             who
             use
             their
             liberty
             in
             things
             lawfull
             without
             heeding
             
             of
             scandall
             ,
             surely
             there
             are
             every
             where
             a
             great
             number
             of
             men
             of
             this
             temper
             ,
             that
             will
             eate
             and
             drinke
             and
             play
             ,
             &
             cloath
             themselves
             ,
             and
             doe
             innumerable
             other
             acts
             without
             the
             least
             thought
             ,
             or
             regard
             whether
             others
             be
             pleased
             or
             displeased
             ,
             scādalized
             ,
             perverted
             by
             their
             actions
             .
             Alas
             !
             said
             I
             they
             will
             doe
             these
             things
             without
             respect
             of
             avoiding
             scandall
             ?
             I
             might
             have
             added
             ,
             there
             be
             not
             a
             few
             that
             make
             but
             a
             jest
             of
             scruples
             concerning
             scandall
             ,
             yea
             that
             of
             set-purpose
             with
             delight
             doe
             such
             things
             as
             they
             know
             will
             offend
             ,
             that
             they
             may
             provoke
             and
             offend
             their
             
             brethren
             .
             All
             such
             persons
             doe
             undoubtedly
             walke
             after
             their
             owne
             lusts
             ,
             who
             neither
             for
             God
             nor
             for
             mans
             sake
             deny
             themselves
             any
             thing
             .
             It
             is
             manifest
             that
             it
             is
             their
             Lust
             that
             rules
             them
             ,
             not
             obedience
             to
             God
             ,
             not
             charity
             to
             men
             ,
             not
             advised
             reason
             :
             and
             it
             shewes
             a
             heart
             in
             them
             ready
             to
             doe
             unlawfull
             things
             for
             their
             lust
             ,
             who
             will
             doe
             lawfull
             things
             so
             unlawfully
             .
             My
             brethren
             we
             are
             most
             apt
             to
             offend
             in
             things
             indifferent
             :
             it
             's
             easie
             to
             slip
             from
             the
             meane
             to
             some
             extreame
             or
             other
             ;
             and
             so
             much
             the
             rather
             because
             in
             such
             things
             men
             usually
             walke
             
             not
             with
             much
             warinesse
             ;
             In
             things
             plainly
             evill
             ,
             mens
             consciences
             will
             easily
             checke
             and
             correct
             themselves
             ,
             because
             the
             evill
             is
             so
             apparent
             :
             but
             in
             things
             indifferent
             ,
             men
             fall
             into
             evill
             afore
             they
             are
             aware
             .
             Wherefore
             those
             that
             are
             wise-hearted
             ,
             and
             right-hearted
             christians
             ,
             will
             so
             much
             the
             more
             watch
             themselves
             in
             the
             use
             of
             such
             things
             :
             they
             are
             carefull
             neither
             to
             offend
             God
             ,
             nor
             men
             ,
             neither
             to
             abuse
             their
             priviledges
             against
             Gods
             glory
             ,
             nor
             their
             brethrens
             good
             ;
             only
             men
             whose
             lust
             is
             their
             law
             ,
             will
             have
             their
             sports
             ,
             feasts
             ,
             fashions
             ,
             and
             the
             
             like
             things
             in
             themselves
             lawfull
             ,
             after
             their
             owne
             wills
             ,
             though
             God
             be
             provoked
             ,
             or
             their
             brethren
             damnified
             .
          
           
             Wherefore
             it
             concerns
             us
             all
             to
             take
             heed
             of
             scandall
             in
             the
             use
             of
             our
             liberty
             in
             things
             indifferent
             :
             
             I
             meane
             of
             scandall
             both
             active
             and
             passive
             :
             And
             therefore
             this
             admonition
             is
             to
             be
             conceived
             as
             pertaining
             both
             to
             them
             that
             use
             their
             liberty
             ,
             and
             them
             that
             may
             be
             offended
             with
             it
             .
             1.
             
             Those
             that
             are
             to
             use
             their
             liberty
             are
             to
             take
             heed
             that
             they
             marre
             not
             their
             good
             by
             evill-handling
             ,
             to
             wit
             by
             using
             it
             to
             destruction
             ,
             and
             not
             to
             edification
             of
             
             their
             brethren
             .
             Our
             liberty
             is
             a
             great
             blessing
             of
             God
             :
             it
             is
             no
             small
             benefit
             that
             we
             may
             have
             his
             creatures
             to
             use
             ,
             that
             he
             hath
             made
             us
             under
             himselfe
             Lords
             over
             the
             works
             of
             his
             hands
             :
             And
             though
             he
             require
             obedience
             of
             us
             ,
             yet
             he
             hath
             given
             us
             a
             large
             scope
             in
             things
             after
             our
             owne
             wills
             ,
             enough
             to
             satisfy
             us
             if
             we
             have
             any
             reason
             :
             we
             may
             eat
             this
             or
             that
             ,
             weare
             this
             or
             that
             ,
             dwell
             here
             or
             there
             ,
             and
             a
             thousand
             more
             such
             things
             are
             left
             to
             our
             owne
             choice
             :
             But
             what
             then
             ?
             Shall
             we
             grow
             petulant
             and
             wanton
             ?
             Shall
             we
             be
             like
             an
             ungracious
             sonne
             ,
             who
             
             when
             his
             father
             hath
             put
             an
             estate
             in
             his
             hand
             ,
             followes
             his
             owne
             pleasure
             ,
             regarding
             neither
             parents
             nor
             brethren
             ?
             God
             forbid
             we
             should
             thus
             requite
             the
             Lord
             !
             Nay
             rather
             it
             becomes
             us
             ,
             as
             wee
             have
             all
             our
             priviledges
             from
             God
             ,
             so
             to
             doe
             as
             a
             good
             child
             to
             a
             kinde
             father
             ,
             a
             generous
             Favorite
             to
             a
             munificent
             Prince
             ,
             even
             to
             lay
             all
             our
             gifts
             at
             the
             donours
             feet
             ,
             to
             devote
             them
             all
             to
             his
             honour
             that
             gave
             them
             freely
             :
             to
             spend
             that
             for
             his
             service
             which
             he
             hath
             so
             frankly
             endowed
             us
             with
             .
             It
             's
             to
             bee
             remembred
             that
             we
             are
             not
             Proprietaries
             ,
             but
             Vsufructuaries
             of
             Gods
             
             creatures
             :
             they
             are
             his
             goods
             still
             ,
             though
             put
             into
             our
             hands
             ,
             to
             occupy
             :
             the
             earth
             
               is
               still
               the
               Lords
               and
               the
               fulnes
               thereof
               :
            
             we
             may
             not
             say
             of
             it
             ,
             
               wee
               may
               doe
               with
               our
               owne
               as
               we
               list
               .
            
             That
             wee
             ought
             to
             doe
             which
             the
             Apostle
             inferres
             hereupon
             ,
             
               Whether
               wee
               eat
               or
               drinke
               ,
               or
               whatsoever
               we
               doe
               ,
               doe
               all
               to
               the
               glory
               of
               God.
               1.
               
               Cor.
            
             10.
             31.
             
             Not
             forgetting
             our
             brethren
             ,
             but
             as
             it
             is
             added
             
               v.
               32.
               giving
               none
               offence
               ,
               neither
               to
               the
               Iewes
               ,
               nor
               to
               the
               Gentiles
               ,
               nor
               to
               the
               Church
               of
               God
               :
            
             or
             as
             we
             are
             admonished
             .
             
               Gal.
               5.
               13.
               
               Though
               we
               are
               called
               to
               liberty
               ,
               yet
               not
               to
               use
               our
               liberty
               for
               an
               occasion
               
               to
               the
               flesh
               :
               but
               by
               love
               to
               serve
               one
               another
               .
            
             It
             will
             be
             but
             a
             miserable
             advantage
             to
             vs
             to
             vse
             our
             liberty
             ,
             so
             as
             to
             spurn
             at
             Gods
             honour
             ,
             and
             to
             trample
             our
             brethrens
             good
             vnder
             our
             feete
             :
             to
             obscure
             the
             lustre
             of
             Gods
             glory
             ,
             or
             to
             make
             gashes
             in
             our
             brothers
             conscience
             .
             Shall
             a
             man
             because
             he
             is
             strong
             ,
             kicke
             the
             weake
             under
             his
             feet
             ?
             Shall
             a
             man
             use
             his
             owne
             happines
             no
             better
             ,
             but
             to
             make
             others
             miserable
             ?
             No
             ,
             no
             ,
             (
             Brethren
             )
             :
             Mercy
             ,
             Iustice
             ,
             Charity
             ,
             our
             Calling
             ,
             Christs
             example
             ,
             all
             these
             and
             more
             then
             these
             should
             teach
             us
             better
             ,
             to
             seeke
             not
             our
             owne
             ,
             but
             
             one
             anothers
             wealth
             ,
             to
             use
             our
             owne
             good
             ,
             so
             as
             not
             to
             spoyle
             anothers
             peace
             .
             We
             are
             to
             remember
             ,
             that
             as
             our
             Saviour
             said
             ,
             
               we
               should
               have
               the
               poore
               alwayes
               with
               us
               ,
            
             so
             it
             is
             true
             also
             ,
             that
             we
             shall
             have
             the
             weake
             in
             faith
             alwayes
             with
             us
             ,
             and
             therefore
             it
             will
             be
             a
             perpetuall
             duty
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Acts
             20.
             35.
             
               to
               support
            
             ,
             not
             to
             supplant
             
               the
               weake
            
             .
             —
             To
             this
             end
             ,
             1.
             get
             a
             tender
             ,
             and
             compassionate
             love
             of
             thy
             brother
             in
             thy
             heart
             :
             thou
             art
             bound
             to
             love
             all
             men
             :
             but
             thy
             christian
             brother
             chiefly
             .
             Let
             the
             love
             of
             Christ
             to
             thee
             ,
             and
             him
             be
             thy
             patterne
             :
             
               he
               would
               
               not
               breake
               a
               bruised
               Reed
               ,
               nor
               quench
               smoaking
               Flaxe
               :
            
             Isai.
             42.
             3.
             
             
               He
               fed
               his
               flock
               like
               a
               sheepheard
               :
               hee
               gathered
               the
               Lambes
               with
               his
               arme
               and
               carried
               them
               in
               his
               bosome
               ,
               and
               gently
               led
               those
               that
               were
               with
               young
               .
               Isai.
            
             40.
             11.
             
             Oh
             get
             such
             a
             tender
             love
             ,
             that
             yee
             may
             be
             as
             the
             Apostle
             requires
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Rom.
             12.
             10.
             
             
               Inclined
               to
               tender
               affectionate
               kindnesse
               one
               to
               another
               in
               brotherly
               love
               ,
            
             that
             thou
             maist
             communicate
             to
             them
             the
             warmth
             of
             thy
             bosome
             ,
             that
             they
             may
             have
             heate
             by
             thee
             ,
             and
             the
             kissing
             of
             thy
             mouth
             ,
             that
             they
             may
             have
             delight
             
             by
             thee
             ,
             and
             the
             strength
             of
             thy
             armes
             ,
             that
             they
             may
             have
             safety
             by
             thee
             ,
             not
             be
             exposed
             by
             thee
             to
             dangers
             ,
             much
             lesse
             bitten
             and
             devoured
             by
             thee
             :
             you
             are
             not
             borne
             for
             your selves
             :
             you
             have
             not
             your
             goods
             only
             to
             serve
             your
             owne
             turnes
             .
             
               They
               are
               thy
               bone
               ,
               and
               thy
               flesh
               ,
            
             yea
             thy
             spirit
             too
             ,
             if
             a
             christian
             .
             If
             there
             be
             any
             excellency
             in
             thee
             :
             yet
             both
             are
             of
             the
             same
             kind
             :
             If
             thou
             differest
             from
             him
             ,
             yet
             
               who
               made
               thee
               to
               differ
               from
               him
               ?
               Or
               what
               hast
               thou
               that
               thou
               hast
               not
               received
               ?
            
             Love
             him
             therefore
             and
             despise
             him
             not
             :
             bee
             tender
             over
             him
             ,
             and
             
             not
             contemne
             him
             :
             2.
             
             Get
             much
             prudence
             also
             to
             know
             the
             condition
             ,
             inclination
             ,
             minde
             of
             thy
             brother
             .
             Much
             charity
             may
             make
             us
             willing
             ,
             but
             there
             must
             be
             much
             prudence
             also
             to
             make
             us
             able
             to
             avoyde
             scandalizing
             .
             There
             's
             such
             variety
             of
             dispositions
             ,
             opinions
             ,
             and
             conditions
             of
             men
             that
             it
             is
             no
             small
             difficulty
             to
             avoyde
             scandalizing
             of
             some
             one
             or
             other
             .
             Neverthelesse
             if
             we
             doe
             what
             lyes
             in
             us
             ,
             the
             Almighty
             will
             accept
             of
             the
             integrity
             of
             our
             hearts
             ,
             and
             not
             impute
             to
             us
             our
             defects
             of
             imprudence
             .
          
           
             And
             here
             I
             could
             heartily
             
             wish
             that
             all
             christians
             ,
             especially
             those
             that
             are
             set
             apart
             for
             the
             ministery
             of
             the
             word
             ,
             would
             take
             heed
             of
             one
             evill
             to
             which
             in
             these
             times
             men
             are
             very
             prone
             .
             I
             meane
             the
             teaching
             of
             many
             things
             to
             be
             evill
             ,
             whose
             abuse
             only
             is
             evill
             ,
             not
             the
             things
             themselves
             ,
             For
             what
             ever
             bee
             the
             cause
             whether
             it
             bee
             facility
             of
             sliding
             into
             extreames
             ,
             or
             unskilfullnesse
             to
             distinguish
             betweene
             the
             use
             and
             abuse
             of
             things
             indifferent
             ,
             or
             the
             debility
             that
             is
             in
             many
             to
             reason
             ,
             and
             to
             gather
             right
             consequences
             ,
             or
             the
             preoccupating
             of
             mens
             minds
             with
             erroneous
             principles
             ,
             
             or
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             S
             t
             Basill
             calls
             it
             ,
             the
             immoderate
             drawing
             things
             to
             a
             contrary
             way
             ,
             as
             to
             think
             that
             to
             be
             most
             right
             which
             seemes
             most
             contrary
             to
             Popery
             ,
             prophanesse
             ,
             or
             the
             vitiousnesse
             of
             the
             times
             ,
             or
             the
             addictednesse
             that
             is
             in
             men
             to
             hold
             that
             which
             their
             affected
             teachers
             doe
             vent
             ,
             or
             
               studium
               partium
               ,
               a
               desire
               to
               promote
               some
               party
               ,
            
             or
             to
             have
             ,
             and
             to
             entertaine
             opinions
             peculiar
             to
             such
             a
             party
             as
             a
             Cognizance
             for
             them
             to
             be
             discerned
             by
             from
             others
             ,
             or
             an
             affectation
             of
             singular
             opinions
             ,
             I
             say
             what
             ever
             bee
             the
             cause
             the
             great
             Charter
             
             of
             christian
             liberty
             is
             too
             much
             inlarged
             by
             the
             licentious
             ,
             who
             make
             that
             indifferent
             which
             is
             evill
             ,
             or
             necessary
             ,
             to
             the
             confirming
             of
             themselves
             in
             sin
             :
             and
             on
             the
             other
             side
             is
             too
             much
             straitned
             by
             others
             ,
             in
             making
             things
             evill
             which
             are
             not
             so
             ,
             expunging
             that
             out
             of
             this
             gracious
             Charter
             ,
             which
             God
             hath
             indulgently
             granted
             us
             therein
             .
             Both
             which
             are
             contrary
             to
             Gods
             precepts
             ,
             which
             require
             
               us
               neither
               to
               cal
               good
               evill
               ,
               nor
               evill
               good
               .
            
             Isai.
             5.
             20.
             
               to
               turne
               neither
               to
               the
               right
               hand
               nor
               to
               the
               left
               .
               Deut.
            
             5.
             32.
             
             And
             therefore
             as
             the
             one
             is
             a
             transgression
             against
             God
             ,
             
             plainely
             violating
             his
             precepts
             :
             so
             the
             other
             is
             an
             intollerable
             presumption
             against
             the
             soveraigne
             authority
             of
             the
             great
             Law-maker
             to
             impose
             lawes
             on
             mens
             consciences
             which
             God
             hath
             not
             made
             :
             and
             in
             the
             effects
             of
             it
             ,
             it
             is
             dangerous
             .
             For
             it
             is
             in
             truth
             a
             seminary
             of
             superstitions
             ,
             which
             doe
             alwayes
             attend
             errours
             of
             conscience
             ,
             and
             the
             great
             nursery
             of
             scandalls
             ,
             in
             intangling
             mens
             consciences
             with
             unnecessary
             scruples
             ,
             disquieting
             and
             discomforting
             men
             thereby
             ,
             occasioning
             the
             neglect
             of
             necessary
             duties
             whilst
             zeale
             is
             bent
             on
             things
             unnecessary
             ,
             raising
             many
             
             
             
             
             
             jealousies
             ,
             alienation
             of
             affections
             from
             others
             ,
             rash
             judging
             ,
             seperation
             from
             communion
             ,
             and
             a
             world
             of
             other
             evils
             ,
             which
             according
             to
             the
             fruitfullnesse
             of
             errour
             arise
             from
             this
             one
             roote
             .
             Wherefore
             I
             beseech
             all
             christians
             ,
             specially
             ministers
             of
             the
             word
             in
             the
             bowells
             of
             Iesus
             Christ
             ,
             to
             bee
             very
             well
             advised
             either
             how
             they
             allow
             of
             that
             as
             lawfull
             which
             is
             indeed
             sinfull
             ,
             or
             condemne
             that
             as
             sinfull
             which
             is
             indeed
             lawfull
             ,
             and
             in
             their
             invectives
             against
             sinne
             ,
             so
             to
             attemperate
             their
             speeches
             ,
             that
             the
             abuse
             and
             use
             of
             things
             bee
             distinguished
             ,
             
             that
             corne
             bee
             not
             pulled
             up
             for
             the
             weeds
             sake
             .
          
           
             2.
             
             As
             for
             those
             that
             are
             apt
             to
             be
             scandalized
             ,
             
             it
             concernes
             them
             to
             consider
             that
             their
             taking
             offence
             at
             their
             brothers
             liberty
             is
             their
             owne
             weaknesse
             ,
             and
             danger
             .
             It
             's
             sure
             thy
             weaknesse
             of
             judgement
             ,
             or
             affection
             that
             thou
             art
             so
             apt
             to
             stumble
             at
             thy
             brothers
             actions
             .
             And
             is
             not
             weaknesse
             burden
             enough
             to
             thy selfe
             ,
             but
             that
             it
             must
             also
             become
             thy
             brothers
             burden
             ?
             Wilt
             thou
             make
             thy
             ignorance
             his
             punishment
             ?
             Learne
             better
             that
             most
             necessary
             lesson
             ,
             
               descendere
               in
               teipsum
               ,
               to
               look
               into
               thy selfe
               ,
            
             and
             to
             
             know
             thy selfe
             :
             to
             take
             a
             right
             measure
             of
             thy
             knowledge
             ,
             and
             to
             submit
             thy selfe
             to
             the
             reasons
             and
             judgements
             of
             the
             stronger
             .
             It
             concernes
             the
             Father
             to
             bee
             indulgent
             to
             his
             childs
             weakenesse
             :
             but
             the
             child
             should
             learne
             to
             submit
             to
             the
             Fathers
             judgement
             .
             The
             stronger
             should
             favour
             the
             weaker
             ,
             but
             the
             weaker
             should
             preferre
             the
             stronger
             before
             themselves
             .
             2.
             
             It
             's
             thy
             danger
             also
             :
             How
             dost
             thou
             by
             such
             stumbling
             incommodate
             thy selfe
             !
             Thou
             mightest
             learne
             good
             by
             thy
             stronger
             brother
             ,
             thou
             takest
             harme
             :
             hee
             might
             bee
             a
             staffe
             to
             stay
             
             thee
             ,
             thou
             makest
             him
             a
             stumbling-block
             to
             overthrow
             thee
             :
             he
             might
             ease
             thy
             conscience
             ,
             so
             as
             to
             walke
             more
             comfortably
             :
             thou
             makest
             use
             of
             him
             onely
             to
             fetter
             thy
             conscience
             that
             it
             may
             walke
             more
             heavily
             :
             he
             might
             heale
             thy
             sores
             :
             hee
             doth
             but
             would
             :
             ther
             's
             disagreement
             from
             that
             which
             should
             promote
             charity
             ,
             a
             breach
             where
             there
             should
             bee
             strongest
             affection
             .
             Doe
             not
             thy selfe
             so
             much
             harme
             ,
             thy
             brother
             so
             much
             wrong
             .
             To
             this
             end
             receive
             from
             me
             these
             directions
             .
             1.
             
             Acquaint
             thy selfe
             with
             the
             difference
             that
             is
             to
             bee
             made
             between
             superstructures
             
             and
             fundamentalls
             of
             Christian
             doctrine
             ,
             whether
             of
             faith
             or
             practice
             :
             Know
             this
             ,
             that
             though
             hee
             is
             no
             true
             beleever
             ,
             that
             beleeves
             not
             all
             Gods
             truth
             which
             hee
             knowes
             to
             bee
             Gods
             truth
             ,
             nor
             truly
             obedient
             that
             obeyes
             not
             all
             Gods
             precepts
             ,
             which
             hee
             knowes
             to
             be
             such
             ,
             yet
             he
             may
             bee
             a
             true
             beleever
             ,
             and
             truly
             obedient
             ,
             who
             beleeving
             and
             practising
             fundamentals
             ,
             things
             necessary
             to
             be
             knowne
             and
             practised
             by
             all
             ,
             yet
             beleeves
             not
             ,
             or
             practiseth
             not
             sundry
             superstructures
             ,
             not
             out
             of
             unbeleife
             of
             God
             or
             enmity
             to
             his
             will
             ,
             but
             simple
             ignorance
             .
             
             Bee
             not
             then
             hardly
             conceited
             of
             him
             that
             knowes
             not
             ,
             or
             practiseth
             not
             through
             ignorance
             things
             not
             fundamentall
             ,
             especially
             if
             they
             be
             remote
             from
             the
             foundation
             .
             Let
             not
             thy
             zeale
             be
             equall
             for
             the
             smaller
             
               and
               the
               greater
               matters
               of
               the
               Law
               ,
            
             as
             our
             Saviour
             distinguisheth
             them
             ,
             Mat.
             23.
             23.
             2.
             
             Bee
             not
             rash
             or
             too
             stiffe
             in
             thy
             opinion
             ,
             when
             it
             is
             
               circa
               disput
               abilia
               ,
               about
               disputable
               points
               ,
            
             such
             as
             honest
             and
             learned
             men
             doe
             vary
             in
             ,
             so
             that
             it
             can
             bee
             hardly
             discerned
             ,
             who
             is
             in
             the
             right
             .
             Let
             thy
             conceits
             of
             thy selfe
             be
             modest
             :
             and
             bee
             willing
             to
             learne
             from
             a-any
             
             one
             that
             which
             is
             truth
             .
             3.
             
             Be
             not
             apt
             to
             suspect
             anothers
             unsoundnes
             :
             
               Iudge
               not
               that
               thou
               be
               not
               judged
               .
            
             Mat.
             7.
             1.
             
             
               Who
               art
               thou
               that
               judgest
               anothers
               servant
               ?
            
             Rom.
             14.
             4.
             
             
               Why
               dost
               thou
               judge
               thy
               brother
               ?
               Wee
               shall
               all
               stand
               before
               the
               judgement
               seat
               of
               Christ.
            
             vers
             .
             10.
             4.
             
             Lastly
             wherein
             thou
             agreest
             with
             thy
             brother
             ,
             what
             thou
             hast
             learned
             as
             he
             hath
             done
             ,
             professe
             that
             ;
             practise
             that
             with
             concord
             ,
             and
             waite
             till
             God
             shall
             joyne
             you
             together
             in
             one
             mind
             ,
             and
             one
             way
             for
             the
             rest
             .
             Remember
             that
             golden
             rule
             of
             the
             Apostle
             .
             
               Philip.
               3.
               15
               ,
               16.
               
               Let
               us
               therefore
               as
               
               many
               as
               be
               perfect
               bee
               thus
               minded
               :
               and
               if
               in
               any
               thing
               yee
               bee
               otherwise
               minded
               ,
               God
               shall
               reveale
               even
               this
               unto
               you
               .
               Neverthelesse
               whereto
               wee
               have
               already
               attained
               ,
               let
               us
               walke
               by
               the
               same
               rule
               ,
               let
               us
               mind
               the
               same
               thing
               .
            
          
        
         
           
             CAP.
             5.
             
          
           
             Of
             scandalizing
             in
             speciall
             by
             enticing
             practises
             .
          
           
             THE
             next
             way
             of
             scandalizing
             is
             by
             devised
             practises
             intended
             to
             beguile
             mens
             soules
             ,
             
             and
             to
             harme
             their
             consciences
             :
             to
             which
             also
             the
             generall
             assertion
             is
             
             to
             be
             applyed
             ,
             and
             a
             woe
             is
             to
             bee
             pronounced
             as
             belonging
             to
             them
             that
             by
             cunning
             and
             subtle
             devices
             ,
             by
             counsels
             ,
             perswasions
             ,
             laying
             before
             men
             alluring
             objects
             ,
             doe
             scandalize
             others
             .
             Such
             a
             one
             was
             Balaam
             ,
             Revel
             .
             2.
             14.
             
             
               Who
               taught
            
             Balaak
             
               to
               cast
               a
               stumbling-block
               before
               the
               children
               of
            
             Israel
             ,
             
               to
               eat
               things
               sacrificed
               to
               Idols
               ,
               and
               to
               commit
               fornication
               .
            
             But
             Gods
             vengeance
             followed
             him
             ,
             he
             was
             slaine
             with
             the
             sword
             by
             the
             Israelites
             ,
             Num.
             31.
             8.
             
             And
             S
             t
             
               Iude
               vers
            
             .
             11.
             tells
             us
             ,
             
               a
               woe
               is
               to
               them
               that
               runne
               greedily
               after
               the
               errour
               of
            
             Balaam
             
               for
               reward
            
             .
             Of
             the
             
             same
             stamp
             was
             Ieroboam
             the
             sonne
             of
             Nebat
             ,
             who
             caused
             Israel
             to
             sin
             ,
             by
             setting
             up
             two
             Calves
             of
             gold
             ,
             one
             in
             Bethel
             ,
             and
             the
             other
             in
             Dan
             ,
             instituting
             high
             places
             ,
             and
             Priests
             of
             those
             Calves
             ,
             offering
             sacrifices
             ,
             and
             keeping
             a
             feast
             to
             them
             .
             1.
             
             Kings
             12.
             30.
             
             &c.
             The
             issue
             of
             which
             was
             the
             cutting
             off
             his
             house
             ,
             and
             destroying
             it
             from
             off
             the
             face
             of
             the
             earth
             .
             1.
             
             Kings
             .
             13.
             34.
             
             And
             he
             his
             still
             stiled
             by
             the
             holy
             Ghost
             
               Ieroboam
               the
               sonne
               of
               Nebat
               which
               caused
               Israel
               to
               sinne
               .
            
             The
             like
             woe
             in
             some
             one
             way
             or
             another
             belongs
             to
             all
             those
             that
             tread
             in
             the
             
             same
             steps
             .
          
           
             To
             conceive
             more
             fully
             of
             this
             sort
             of
             scandalizing
             ,
             
             we
             are
             to
             consider
             that
             this
             kinde
             of
             scandalizing
             hath
             diverse
             acts
             .
             The
             first
             and
             principall
             is
             in
             the
             braine
             ,
             that
             contrives
             some
             pernitious
             device
             to
             ensnare
             mens
             soules
             by
             ,
             for
             the
             most
             part
             intended
             to
             that
             end
             :
             but
             if
             it
             stay
             there
             ,
             and
             shew
             not
             it●selfe
             in
             outward
             act
             ,
             it
             is
             only
             a
             scandall
             inchoate
             or
             begun
             .
             The
             outward
             acts
             by
             which
             it
             shewes
             it selfe
             ,
             are
             either
             of
             words
             ,
             or
             of
             deeds
             .
             We
             may
             see
             it
             in
             the
             scandall
             of
             Balaam
             &
             
               Balak
               :
               Balaam
            
             deviseth
             a
             way
             to
             scandalize
             the
             Israelites
             
             by
             sending
             the
             whoorish
             daughters
             of
             Moab
             among
             them
             ,
             thereby
             enticing
             them
             to
             commit
             whoredome
             ,
             and
             to
             joyne
             with
             them
             in
             their
             Idol-feasts
             :
             Balaam
             deviseth
             this
             ,
             he
             imparts
             it
             to
             Balak
             ,
             and
             He
             puts
             it
             in
             practise
             :
             in
             this
             Balaam
             was
             the
             principall
             ,
             Balak
             the
             ac●essary
             :
             Balaam
             began
             the
             scandall
             ,
             Balak
             perfected
             it
             .
             Ionadab
             the
             son
             of
             Shimeah
             deviseth
             a
             way
             for
             Amnon
             to
             practise
             his
             incestuous
             lust
             with
             his
             sister
             Tamar
             ,
             &
             adviseth
             him
             to
             execute
             it
             ,
             by
             which
             he
             committed
             a
             foule
             sin
             .
             2.
             
             Sam.
             13.
             5.
             
             This
             counsell
             of
             Ionadab
             was
             a
             scandall
             to
             Amnon
             
             by
             a
             subtil
             way
             .
             Iulian
             the
             Apostata
             abstaines
             from
             the
             shedding
             the
             blood
             of
             Christiās
             which
             Diocletian
             ,
             &
             other
             Emperours
             before
             had
             shed
             :
             he
             saw
             that
             it
             did
             but
             encrease
             Christianity
             ,
             men
             being
             ambitious
             of
             death
             that
             they
             might
             have
             the
             honour
             and
             Crowne
             of
             martyrdome
             .
             But
             hee
             useth
             sly
             and
             cunning
             devices
             to
             insnare
             men
             in
             Paganisme
             ,
             he
             promotes
             the
             most
             zealous
             Pagans
             ,
             makes
             the
             schooles
             free
             only
             for
             them
             ,
             countenances
             them
             ,
             ieeres
             at
             the
             doctrine
             of
             Christ
             ,
             scoffs
             at
             the
             rites
             of
             Christians
             ,
             foments
             their
             contentions
             ,
             and
             thereby
             drawes
             
             many
             to
             Apostasie
             ;
             many
             to
             a
             love
             of
             Paganisme
             ,
             and
             thereby
             scandalizeth
             them
             .
             Innumerable
             of
             the
             like
             subtil
             devices
             are
             used
             in
             every
             age
             to
             insnare
             mens
             souls
             by
             enticing
             them
             to
             doe
             evill
             .
             And
             this
             sort
             of
             scandalizing
             differs
             from
             that
             scandall
             which
             is
             by
             sinfull
             example
             ,
             in
             that
             the
             action
             of
             such
             scandall
             is
             intended
             onely
             for
             to
             satisfie
             the
             doers
             lust
             ,
             though
             it
             becomes
             scandalous
             by
             it's
             venomous
             nature
             :
             the
             scandall
             by
             an
             enticing
             practise
             is
             sinfull
             ,
             and
             intended
             also
             to
             further
             sin
             ,
             though
             sometimes
             the
             scandalizer
             know
             not
             the
             thing
             hee
             
             perswades
             to
             ,
             to
             be
             sin
             .
             It
             differs
             also
             from
             scandall
             by
             persecutiō
             in
             that
             that
             scandall
             is
             by
             force
             ,
             the
             other
             by
             fraud
             .
          
           
             Now
             all
             such
             kinde
             of
             scandalizing
             by
             enticeing
             practises
             in
             sinfull
             and
             deserves
             woe
             ,
             
             but
             all
             is
             not
             alike
             sinfull
             :
             nor
             hath
             the
             same
             degree
             of
             woe
             awarded
             to
             it
             :
             For
             difference
             is
             to
             bee
             made
             between
             scandalizers
             according
             to
             the
             part
             they
             act
             in
             this
             tragoedy
             ,
             or
             mischiefe
             of
             scandals
             .
             For
             there
             are
             some
             that
             are
             the
             contrivers
             ,
             &
             Counsellours
             of
             such
             divellish
             machinations
             :
             others
             only
             
               moti
               movent
            
             ,
             being
             set
             on
             worke
             they
             execute
             .
             
             The
             inventer
             &
             perswader
             in
             this
             thing
             is
             deeper
             in
             the
             guilt
             of
             the
             scandal
             then
             the
             meere
             actor
             .
             For
             it
             is
             more
             voluntary
             in
             him
             that
             contrives
             ,
             more
             of
             his
             own
             motion
             ,
             than
             it
             is
             in
             him
             that
             acts
             what
             another
             suggests
             .
             He
             that
             leads
             and
             rules
             the
             other
             is
             the
             principall
             ,
             hee
             that
             consents
             and
             followes
             is
             but
             a
             second
             .
             Wherefore
             the
             scandalizing
             of
             the
             children
             of
             Israel
             by
             the
             daughters
             of
             Moab
             is
             rather
             in
             scripture
             imputed
             to
             Balaam
             ,
             who
             taught
             that
             wicked
             device
             ,
             then
             to
             Balak
             who
             put
             it
             into
             execution
             :
             and
             Ieroboam
             that
             devised
             the
             golden
             Calves
             is
             rather
             said
             to
             
             cause
             Israel
             
               to
               sinne
            
             ,
             then
             the
             workman
             that
             made
             and
             set
             them
             up
             .
          
           
             Secondly
             ,
             
             difference
             is
             to
             be
             made
             between
             scādalizers
             of
             this
             kinde
             in
             respect
             of
             the
             several
             motives
             which
             lead
             them
             to
             offend
             others
             .
             For
             first
             ,
             some
             doe
             scandalize
             others
             out
             of
             craft
             for
             their
             ungodly
             and
             unrighteous
             ends
             .
             Thus
             Balaam
             the
             sonne
             of
             Peor
             devised
             a
             way
             to
             scandalize
             the
             Israelites
             that
             hee
             might
             
               gaine
               the
               wages
               of
               unrighteousnesse
               .
               2.
               
               Pet.
               2.
               15.
               
               Ieroboam
            
             the
             sonne
             of
             Nebat
             sets
             up
             two
             golden
             Calves
             at
             Dan
             &
             
               Bethel
               ,
               which
               became
               a
               snare
               to
               the
               people
               of
               Israel
               ,
            
             &
             this
             
             was
             done
             to
             maintaine
             his
             rebellion
             against
             his
             Prince
             ,
             and
             confirme
             the
             kingdome
             to
             himselfe
             ,
             1.
             
             
               Kings
               .
               12.
               26.
               27.
               
               Jonadab
            
             the
             son
             of
             Shimeah
             perswades
             Amnon
             to
             ravish
             his
             sister
             ,
             &
             this
             was
             done
             that
             hee
             might
             the
             more
             ingratiate
             himselfe
             to
             Amnon
             his
             friend
             .
             2.
             
             Sam.
             13.
             3.
             
             The
             Pharisees
             devised
             waies
             of
             superstition
             and
             hypocrisie
             
               that
               they
               might
               devoure
               widowes
               houses
               .
               Mat.
               23.
               14.
               15.
               
               Elymas
            
             the
             Sorcerer
             
               with
               subtilty
               seeks
               to
               turn
               away
               the
               Deputy
               from
               the
               faith
               ,
            
             that
             hee
             might
             retain
             his
             power
             with
             him
             .
             Acts.
             13.
             8.
             10.
             
             The
             false
             Apostles
             sought
             to
             corrupt
             
             the
             faith
             of
             the
             Galathians
             concerning
             Iustification
             by
             the
             law
             that
             S.
             
               Paul
               being
               excluded
               ,
               themselves
               might
               be
               affected
               .
               Gal.
            
             4.
             17.
             
             Those
             of
             whom
             the
             Apostle
             saies
             ,
             2.
             
             
               Tim.
               3.
               6.
               that
               crept
               into
               houses
               ,
               and
               lead
               away
               silly
               women
               laden
               with
               sins
               led
               away
               with
               divers
               lusts
               ,
            
             did
             it
             no
             doubt
             to
             make
             a
             prey
             of
             them
             .
             And
             with
             the
             same
             spirit
             at
             this
             day
             doe
             many
             seducing
             Iesuites
             and
             Seminary
             Priests
             
               bred
               of
               the
               smoke
               of
               the
               bottomlesse
               pit
            
             scandalize
             many
             ignorant
             or
             corrupt
             soules
             by
             drawing
             them
             to
             their
             impious
             Idolatry
             ,
             &
             superstition
             ,
             their
             Antichristian
             
             errors
             and
             deceits
             ,
             that
             they
             may
             maintaine
             the
             unrighteous
             tyranny
             of
             the
             Roman
             Bishops
             ,
             maintaine
             thēselves
             ,
             their
             Colledges
             ,
             and
             fraternities
             in
             a
             rich
             and
             plentifull
             manner
             by
             Drurifying
             (
             as
             the
             secular
             Priests
             call
             it
             )
             that
             is
             by
             cheating
             their
             proselytes
             .
             And
             no
             better
             are
             the
             ends
             of
             many
             other
             Heretiques
             ,
             as
             
               Socinians
               ,
               Anabaptists
               ,
               Familists
               ,
               Separatists
            
             and
             the
             rest
             of
             the
             litter
             of
             grievous
             Wolves
             ,
             as
             S.
             Paul
             calls
             them
             ,
             Acts
             20.
             30.
             that
             enter
             among
             Christians
             and
             spare
             not
             the
             flock
             .
             Cosin-germanes
             to
             which
             are
             all
             that
             for
             wicked
             ends
             corrupt
             
             mens
             consciences
             :
             as
             the
             harlot
             that
             enticeth
             lovers
             to
             her
             for
             gaine
             :
             that
             corrupt
             young
             heires
             in
             their
             manners
             by
             humouring
             them
             ,
             pleasing
             them
             in
             their
             vaine
             lusts
             of
             swaggering
             and
             gallantry
             (
             as
             they
             call
             it
             )
             that
             they
             may
             in
             fine
             cheate
             them
             of
             their
             lands
             or
             money
             by
             gameing
             with
             them
             ,
             or
             some
             such
             practise
             :
             
               that
               make
               their
               neighbours
               drinke
               ,
               put
               the
               bottle
               to
               them
               ,
               and
               make
               them
               drunken
               ,
               that
               they
               may
               see
               their
               nakednesse
            
             ;
             an
             use
             in
             Habakkuks
             times
             .
             Hab
             :
             2.
             15.
             
             That
             they
             may
             discover
             their
             secrets
             ,
             robbe
             their
             pockets
             ,
             draw
             them
             to
             suretiship
             
             for
             them
             ,
             and
             such
             other
             evill
             purposes
             .
             Now
             all
             these
             doe
             scandalize
             
               plenâ
               voluntate
               ,
               with
               full
               will
               ,
            
             wittingly
             &
             deliberately
             ,
             and
             thereby
             shew
             themselves
             to
             bee
             full
             of
             Satan
             ,
             throughly
             diabolized
             professours
             of
             his
             art
             ,
             which
             is
             to
             make
             it
             his
             businesse
             ,
             
               to
               goe
               about
               seeking
               whom
               he
               may
               devoure
               :
            
             they
             are
             as
             S.
             Paul
             called
             Elymas
             ,
             Acts
             13.
             10.
             
               children
               of
               the
               Divell
               ,
               enemies
               to
               righteousnesse
               ,
               that
               cease
               not
               to
               pervert
               the
               right
               wayes
               of
               the
               Lord.
            
             2.
             
             Some
             doe
             scandalize
             others
             by
             enticing
             practises
             not
             out
             of
             any
             oblique
             or
             indirect
             ends
             contrary
             to
             their
             pretences
             :
             
             but
             out
             of
             love
             and
             zeale
             to
             their
             errours
             ,
             or
             other
             things
             wherein
             they
             scandalize
             them
             .
             Of
             this
             sort
             are
             many
             Heretiques
             and
             Scismatiques
             ,
             and
             Idolaters
             that
             sollicite
             men
             to
             embrace
             the
             errours
             they
             hold
             ,
             or
             the
             superstitions
             they
             practise
             out
             of
             meer
             zeale
             to
             their
             errours
             and
             superstitions
             .
             Iezabel
             was
             zealous
             for
             the
             worship
             of
             Baal
             ,
             and
             therefore
             shee
             entertaines
             and
             promotes
             the
             Priests
             of
             Baal
             at
             her
             owne
             table
             ,
             that
             shee
             might
             further
             her
             superstition
             ,
             out
             of
             the
             mad
             affection
             shee
             had
             to
             the
             Idol
             .
             Saint
             Paul
             sayes
             of
             the
             Iewes
             that
             went
             about
             to
             establish
             
             their
             owne
             righteousnesse
             that
             they
             did
             it
             
               out
               of
               a
               zeale
               of
               God
               ,
               though
               not
               according
               to
               knowledge
               ,
               Ro
               :
            
             10.
             2.
             
             There
             are
             not
             a
             few
             that
             corrupt
             others
             by
             enticing
             them
             to
             drunkennesse
             ,
             idlenesse
             &c.
             
             For
             no
             other
             end
             but
             because
             they
             love
             their
             sin
             ,
             and
             would
             have
             as
             many
             companions
             with
             them
             in
             their
             sin
             as
             they
             can
             infect
             ,
             to
             build
             up
             the
             Divells
             kingdome
             .
             The
             adulteresse
             with
             much
             faire
             speech
             drawes
             the
             simple
             young
             man
             to
             cōmit
             lewdnes
             with
             her
             ,
             only
             to
             satisfy
             her
             immoderate
             Lust
             ,
             Pr.
             7.
             21.
             
             These
             are
             very
             grievous
             scandalizers
             harming
             and
             destroying
             
             their
             brethrens
             soules
             to
             further
             their
             sin
             ,
             and
             
               to
               make
               others
               children
               of
               hell
               like
               themselves
               .
            
             And
             it
             shewes
             in
             them
             a
             wicked
             disposition
             that
             loves
             and
             delights
             in
             evill
             .
             Yet
             because
             it
             is
             out
             of
             some
             ignorance
             (
             though
             it
             bee
             such
             as
             is
             
               pravae
               dispositionis
               ,
               of
               an
               evill
               disposition
               )
            
             it
             is
             therefore
             lesse
             voluntary
             then
             the
             former
             ,
             and
             thereby
             lesse
             evill
             ,
             and
             lesse
             obnoxious
             to
             woe
             .
             3.
             some
             doe
             scandalize
             others
             by
             faire
             words
             out
             of
             misguided
             love
             to
             the
             persons
             they
             scandalize
             :
             so
             that
             the
             motive
             hereof
             is
             an
             affection
             of
             love
             compounded
             with
             ignorance
             ,
             
             and
             imprudence
             .
             Thus
             Peter
             advised
             Christ
             to
             decline
             his
             sufferings
             ,
             out
             of
             love
             as
             he
             thought
             :
             but
             ignorantly
             ,
             and
             therefore
             our
             Saviour
             rejected
             counsell
             as
             savouring
             of
             a
             meere
             carnall
             and
             humane
             affection
             .
             Mat.
             16.
             23.
             telling
             him
             that
             
               hee
               was
               a
               scandall
               to
               him
               .
            
             In
             this
             manner
             many
             carnall
             parents
             have
             disswaded
             their
             children
             from
             Martyrdome
             ,
             from
             zeale
             ,
             and
             forwardnesse
             in
             Religion
             ,
             least
             they
             should
             bee
             lost
             ,
             as
             they
             thinke
             ,
             become
             melancholy
             ,
             unfashionable
             ,
             misse
             their
             preferment
             ,
             be
             mocked
             by
             men
             of
             the
             world
             &c.
             wherein
             they
             
             thinke
             they
             shew
             much
             love
             to
             thē
             ,
             but
             do
             indeed
             scandalize
             ,
             or
             harme
             their
             soules
             ,
             as
             Peter
             did
             Christ.
             But
             the
             woe
             due
             to
             this
             is
             lesse
             then
             the
             former
             ,
             because
             it
             is
             lesse
             voluntary
             ,
             as
             being
             not
             out
             of
             a
             love
             to
             the
             evill
             ,
             but
             to
             the
             persons
             they
             perswade
             through
             simple
             ignorance
             of
             the
             evill
             to
             which
             they
             perswade
             .
          
           
             Thirdly
             difference
             is
             to
             be
             made
             of
             scandalizeing
             in
             this
             kind
             according
             to
             the
             matter
             or
             thing
             wherein
             they
             scandalize
             them
             .
             
             For
             sometimes
             men
             doe
             lay
             a
             stumbling
             block
             by
             seducing
             men
             from
             the
             truth
             ,
             
               in
               credendis
               ,
               in
               matters
               of
               faith
               .
            
             As
             
             those
             of
             whom
             S.
             Peter
             speakes
             ,
             2.
             
             
               Pet.
               2.
               1.
               that
               brought
               in
               damnable
               heresies
               ,
               or
               heresies
               of
               perdition
               :
            
             and
             those
             of
             whom
             S.
             Paul
             speaks
             ,
             that
             sought
             to
             
               deprive
               Christians
               of
               their
               liberty
               in
               Christ
               ,
               that
               they
               might
               bring
               them
               into
               bondage
               ,
            
             Gal.
             2.
             4.
             
               those
               that
               corrupted
               mens
               minds
               from
               the
               simplicity
               that
               is
               in
               Christ.
            
             2.
             
             Cor.
             11.
             3.
             
             Some
             doe
             scandalize
             others
             
               in
               agendis
               ,
               in
               matters
               of
               practise
               ,
            
             whether
             pertaining
             to
             Religion
             ,
             or
             to
             civill
             conversation
             .
             As
             Balaam
             that
             corrupted
             the
             Israelites
             in
             both
             :
             and
             all
             others
             that
             draw
             men
             to
             superstition
             ,
             intemperance
             and
             the
             like
             sinnes
             .
             
             Now
             the
             former
             are
             
               (
               caeteris
               paribus
               ,
               other
               things
               being
               alike
               )
            
             the
             worse
             sort
             of
             scandalizers
             :
             for
             as
             much
             as
             a
             pernitious
             errour
             in
             matters
             of
             faith
             is
             more
             dangerous
             ,
             as
             more
             easily
             spreading
             and
             infecting
             the
             minds
             ,
             then
             a
             corrupt
             practise
             that
             hath
             lesse
             colour
             for
             it
             ,
             and
             likely
             more
             resistance
             .
          
           
             The
             reasons
             why
             a
             woe
             belongs
             to
             such
             Scandalizers
             are
             1.
             
             Because
             they
             are
             plaine
             and
             manifest
             agents
             and
             factors
             for
             Satan
             and
             his
             Kingdome
             .
             
             Our
             Lord
             Christ
             called
             
               Peter
               Satan
            
             ,
             when
             he
             was
             a
             Scandall
             to
             him
             ,
             though
             but
             out
             of
             imprudence
             .
             Mat.
             
             16.
             23.
             much
             more
             justly
             may
             the
             title
             be
             fastened
             on
             him
             that
             scandalizeth
             out
             of
             craft
             ,
             who
             is
             
               ingeniosè
               nequam
               ,
               wittily
               wicked
            
             .
             For
             this
             reason
             S.
             Paule
             styled
             Elymas
             the
             Sorcerer
             a
             
               Child
               of
               the
               Divell
            
             ,
             because
             he
             did
             not
             cease
             to
             
               pervert
               the
               right
               waies
               of
               the
               Lord
               ,
               Act.
            
             13.
             8.
             
             For
             what
             doe
             such
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             open
             face
             declare
             themselves
             for
             Satan
             ,
             and
             associate
             themselves
             to
             him
             in
             promoting
             his
             worke
             ,
             which
             is
             the
             devouring
             of
             soules
             :
             and
             therefore
             may
             expect
             his
             pay
             ,
             to
             whose
             service
             they
             have
             addicted
             themselves
             .
             2.
             because
             they
             are
             direct
             enemies
             
             to
             God.
             
               S.
               Paul
            
             stiled
             
               Elymas
               ,
               an
               enimy
               to
               all
               righteousnesse
               .
               Acts
            
             13.
             8.
             
             And
             what
             is
             an
             enemy
             to
             righteousnesse
             ,
             but
             an
             enemy
             to
             God
             ,
             
               Who
               loveth
               righteousnesse
               and
               hateth
               iniquity
               ?
            
             what
             doe
             such
             Scandalizers
             but
             apply
             themselves
             to
             seduce
             men
             from
             their
             subjection
             to
             Gods
             kingdome
             :
             and
             as
             much
             as
             in
             them
             lies
             ,
             overthrow
             his
             dominion
             ?
             Now
             such
             as
             shew
             enmity
             against
             God
             may
             justly
             expect
             hostility
             from
             him
             against
             them
             ,
             wrath
             in
             requitall
             of
             their
             unrighteousnesse
             ,
             and
             that
             in
             proportionable
             measure
             ,
             answerable
             to
             the
             measure
             of
             
             their
             iniquity
             .
          
           
             For
             application
             of
             this
             truth
             .
             
             1.
             
             We
             may
             hereby
             discover
             the
             great
             guilt
             that
             lies
             on
             them
             ,
             that
             by
             this
             way
             scandalize
             others
             ,
             and
             the
             great
             misery
             that
             belongs
             to
             them
             .
             Surely
             there
             are
             every
             where
             many
             ,
             who
             at
             least
             through
             imprudence
             doe
             scandalize
             men
             to
             their
             ruine
             by
             insinuating
             practises
             :
             many
             carnall
             parents
             that
             relish
             not
             the
             word
             of
             life
             themselves
             ,
             out
             of
             prejudice
             against
             Godlinesse
             ,
             and
             holy
             zeale
             disswade
             their
             Children
             from
             diligence
             in
             duties
             of
             godlinesse
             ,
             prayer
             ,
             reading
             ,
             hearing
             ,
             meditating
             
             on
             Gods
             word
             ,
             as
             conceiving
             that
             these
             things
             will
             make
             them
             silly
             ,
             unfashionable
             ,
             unsociable
             ,
             dejected
             ,
             melancholick
             ,
             opinionative
             ,
             that
             it
             will
             hinder
             their
             credit
             and
             preferment
             .
             And
             therefore
             divert
             the
             current
             of
             their
             minds
             to
             the
             reading
             of
             Poems
             ,
             play-bookes
             ,
             amorous
             writings
             ,
             acquaint
             them
             with
             merry
             company
             ,
             pregnant
             wits
             ,
             that
             they
             may
             learne
             gallantry
             of
             behaviour
             ,
             whet
             their
             wits
             ,
             erect
             their
             spirits
             .
             But
             instead
             of
             learning
             these
             things
             ,
             they
             learne
             for
             the
             most
             part
             the
             damnable
             Arts
             of
             swearing
             ,
             whoring
             ,
             sighting
             ,
             
             drinking
             ,
             riot
             ,
             scoffing
             at
             religion
             ,
             and
             the
             rest
             of
             those
             hellish
             courses
             ,
             which
             are
             in
             these
             daies
             vailed
             under
             the
             name
             of
             bravery
             of
             spirit
             ,
             and
             gallantry
             of
             carriage
             .
             And
             this
             falls
             out
             by
             Gods
             just
             judgement
             ,
             that
             while
             parents
             are
             enemies
             to
             that
             noble
             service
             which
             their
             children
             by
             their
             godlinesse
             ,
             and
             holy
             zeale
             might
             doe
             for
             God
             the
             soveraigne
             Lord
             ;
             to
             that
             Heroicall
             fortitude
             of
             minde
             ,
             in
             contemning
             the
             world
             ,
             and
             bearing
             the
             extreamest
             evills
             for
             Christs
             sake
             ,
             which
             faith
             produceth
             ;
             that
             incomparable
             joy
             ,
             that
             true
             liberty
             which
             a
             holy
             life
             
             begetteth
             ,
             that
             surpassing
             wisdome
             ,
             and
             usefull
             worth
             that
             attend
             the
             knowledge
             of
             God
             ,
             and
             an
             upright
             heart
             towards
             him
             :
             their
             children
             should
             fall
             into
             the
             basest
             services
             of
             their
             own
             lusts
             ,
             &
             of
             Satans
             will
             :
             enslave
             themselves
             to
             whores
             ,
             and
             drinke
             ,
             and
             such
             like
             effaeminating
             things
             ,
             be
             filled
             with
             meere
             vanity
             ,
             empty
             of
             reall
             worth
             ,
             and
             prove
             a
             griefe
             to
             their
             parents
             ,
             a
             burden
             to
             their
             countrey
             ,
             the
             ruine
             of
             their
             houses
             ,
             and
             which
             is
             yet
             worst
             ,
             Children
             of
             hell
             .
             And
             as
             this
             is
             the
             course
             of
             too
             many
             ill-advised
             parents
             ,
             so
             it
             is
             the
             manner
             of
             too
             many
             
             unfaithfull
             friends
             ,
             and
             misguided
             masters
             ,
             who
             being
             led
             by
             the
             same
             spirit
             endeavour
             to
             quench
             the
             beginnings
             of
             new
             birth
             in
             their
             friends
             ,
             and
             servants
             ,
             by
             their
             counsells
             :
             if
             they
             perceive
             in
             them
             any
             sense
             of
             sin
             ,
             any
             degree
             of
             humiliation
             ,
             any
             application
             of
             their
             minds
             to
             religion
             ,
             any
             alienation
             of
             their
             minds
             from
             the
             prophanenes
             &
             vanity
             of
             the
             world
             ,
             they
             set
             their
             wits
             on
             worke
             how
             to
             prevent
             them
             ,
             conceiving
             they
             shall
             doe
             them
             a
             pleasure
             ,
             when
             as
             their
             Counsells
             tend
             to
             their
             perdition
             .
             And
             thus
             they
             doe
             as
             they
             say
             apes
             doe
             to
             their
             young
             ones
             ,
             
             
               amplexando
               strangulant
               ,
               by
               hugging
               them
               ,
               they
               kill
               them
               .
            
             Unhappy
             men
             !
             that
             thinking
             to
             doe
             good
             ,
             destroy
             those
             whō
             they
             love
             ,
             and
             procure
             a
             woe
             to
             their
             own
             soules
             in
             recompence
             of
             their
             counsells
             ,
             that
             under
             the
             covert
             of
             friendship
             act
             Satans
             part
             :
             and
             precipitate
             themselves
             and
             their
             followers
             into
             perdition
             :
             But
             besides
             these
             there
             are
             not
             a
             few
             ,
             who
             are
             zealous
             for
             corrupt
             opinions
             ,
             for
             superstitious
             traditions
             ,
             for
             drunken
             usages
             ,
             for
             prophane
             libertinisme
             &c.
             
             And
             others
             who
             out
             of
             craftie
             reaches
             ,
             and
             subdolous
             intentions
             ,
             for
             worldly
             
             advantages
             apply
             themselves
             to
             seduce
             others
             .
             Of
             which
             sort
             are
             no
             doubt
             many
             emissaries
             out
             of
             Popish
             seminaries
             ,
             agents
             for
             separation
             ,
             and
             other
             seedesmen
             of
             tares
             .
             Shall
             I
             take
             up
             the
             Apostles
             wish
             ,
             
               Gal.
               5.
               12.
               
               I
               would
               they
               were
               cut
               off
               that
               trouble
               us
               ?
            
             So
             indeed
             we
             wish
             ,
             but
             my
             text
             puts
             me
             out
             of
             hope
             of
             attaining
             it
             in
             this
             life
             ,
             &
             therefore
             I
             can
             doe
             no
             more
             but
             only
             read
             their
             doome
             ,
             that
             a
             heavy
             direfull
             woe
             hangs
             over
             their
             heads
             ,
             which
             will
             as
             surely
             fall
             on
             them
             ,
             as
             God
             is
             true
             .
             For
             how
             can
             it
             be
             otherwise
             ,
             but
             that
             Gods
             wrath
             should
             
             break
             forth
             against
             those
             that
             continue
             practises
             against
             him
             as
             his
             enimies
             ?
             Can
             any
             Prince
             brook
             the
             sowers
             of
             sedition
             ,
             the
             seducers
             of
             his
             subjects
             from
             their
             allegiance
             ,
             the
             underminers
             of
             his
             authority
             ?
             If
             
               Claudius
               Caesar
            
             were
             so
             blockish
             ,
             we
             shall
             seldome
             meet
             with
             such
             another
             .
             Certaine
             it
             is
             ,
             God
             will
             not
             so
             put
             it
             up
             ,
             he
             hath
             proclaimed
             himselfe
             to
             be
             a
             God
             that
             
               will
               by
               no
               means
               cleare
               the
               guilty
               .
               Exod.
               34.
               7.
               that
               he
               will
               repay
               them
               that
               hate
               him
               to
               their
               face
               :
               Let
               no
               man
               deceive
               himselfe
               ,
               God
               is
               not
               mocked
               .
            
             There
             is
             a
             treasure
             of
             wrath
             reserved
             
             for
             all
             such
             factors
             for
             hell
             .
             The
             same
             cup
             that
             Balaam
             and
             Ieroboam
             ,
             and
             Iannes
             and
             Iambres
             and
             Elymas
             dranke
             of
             shall
             all
             seducing
             Iesuits
             &
             inveigling
             Sectaries
             and
             promoters
             of
             licentiousnesse
             drinke
             of
             .
             The
             same
             judgement
             abides
             them
             :
             the
             same
             hell
             must
             hold
             them
             .
          
           
             Wherefore
             in
             the
             next
             place
             admonitiō
             is
             needfull
             .
             
             1.
             
             To
             those
             that
             out
             of
             imprudence
             doe
             scandalize
             ,
             that
             they
             consider
             what
             they
             doe
             .
             Thou
             that
             disswadest
             frō
             that
             which
             is
             good
             ,
             out
             of
             ill-advised
             love
             ,
             consider
             better
             what
             thou
             doest
             .
             Wilt
             thou
             disswade
             
             that
             which
             God
             commands
             ?
             Wilt
             thou
             goe
             about
             to
             crosse
             his
             worke
             ?
             Gamaliels
             saying
             should
             lesson
             us
             better
             :
             
               That
               which
               is
               of
               God
               we
               cannot
               overthrow
               ,
               least
               haply
               we
               be
               found
               even
               to
               fight
               against
               God.
               Acts
            
             5.
             39.
             
             Wilt
             thou
             destroy
             thy
             brothers
             soule
             whom
             thou
             thinkest
             to
             benefit
             ?
             Wilt
             thou
             doe
             the
             Divell
             service
             under
             shew
             of
             a
             good
             office
             to
             thy
             friend
             ?
             S.
             Peters
             case
             should
             be
             a
             memento
             to
             thee
             ,
             that
             thou
             maist
             deserve
             the
             title
             of
             Satan
             by
             such
             officiousnesse
             .
             2.
             
             To
             those
             that
             out
             of
             zeale
             to
             their
             opinions
             and
             affection
             to
             their
             waies
             doe
             scandalize
             ,
             
             that
             they
             look
             well
             what
             it
             is
             they
             are
             zealous
             for
             ,
             
               It
               is
               good
               alwaies
               to
               be
               zealous
               in
               a
               good
               thing
               ,
               Gal.
            
             4.
             18.
             
             But
             in
             evill
             the
             more
             zeale
             the
             worse
             .
             Nothing
             worse
             then
             Iezabels
             zeale
             for
             Baal
             ;
             nothing
             better
             then
             Elijahs
             zeale
             for
             God.
             In
             a
             wrong
             way
             ,
             the
             faster
             a
             man
             runnes
             ,
             the
             worse
             ;
             in
             a
             right
             way
             ,
             the
             better
             .
             It
             is
             mischievous
             enough
             to
             scandalize
             others
             ignorantly
             ;
             it
             is
             more
             mischievous
             when
             it
             is
             done
             with
             zeale
             :
             for
             that
             is
             done
             with
             more
             activity
             ,
             and
             after
             a
             more
             pernitious
             manner
             .
             It
             is
             pitty
             good
             mettall
             should
             be
             ill
             placed
             .
             It
             might
             doe
             
             much
             good
             were
             it
             rightly
             used
             ,
             use
             thy
             zeale
             for
             God
             ,
             it
             will
             be
             thy
             happinesse
             ;
             if
             thou
             use
             it
             for
             evill
             ,
             it
             will
             be
             thy
             madnesse
             .
             3.
             
             To
             those
             that
             scandalize
             others
             out
             of
             crafty
             and
             evill
             intendments
             ,
             that
             they
             doe
             but
             weave
             a
             net
             to
             catch
             themselves
             .
             Thou
             that
             art
             willingly
             the
             Divels
             agent
             ,
             take
             this
             with
             thee
             ,
             that
             the
             divell
             will
             over-reach
             in
             the
             end
             .
             What
             wages
             have
             witches
             ,
             the
             divels
             covenant
             servants
             ,
             but
             confusion
             ?
             And
             what
             reward
             canst
             thou
             that
             art
             the
             Divels
             hired
             servant
             expect
             but
             destruction
             ?
             
               Thou
               hast
               sold
               thy self
               to
               worke
               wickednesse
               :
            
             and
             
             iniquity
             shall
             bee
             thy
             ruine
             :
             while
             thou
             doest
             destroy
             thy
             brothers
             soule
             ,
             thou
             doest
             by
             the
             same
             labour
             damne
             thine
             own
             .
             Oh
             take
             this
             wholesome
             counsell
             :
             
               repent
               of
               this
               thy
               wickednesse
               :
               and
               pray
               God
               ,
               if
               perhaps
               the
               thoughts
               of
               thine
               heart
               may
               be
               forgiven
               thee
               :
               Acts
            
             8.
             22.
             use
             thy
             wit
             and
             zeale
             for
             God
             who
             will
             doe
             thee
             good
             :
             debase
             not
             thy selfe
             to
             doe
             the
             Divell
             service
             ,
             who
             loves
             thee
             onely
             as
             a
             Salvage
             doth
             ,
             that
             hee
             may
             devoure
             thee
             .
          
           
             §
             .
             9.
             
             Lastly
             for
             those
             that
             are
             in
             danger
             of
             being
             scandalized
             by
             such
             practises
             ,
             
             it
             concernes
             
             them
             1.
             to
             walke
             by
             the
             light
             of
             Gods
             word
             .
             For
             it
             is
             light
             that
             must
             keepe
             us
             from
             stumbling
             :
             If
             a
             man
             
               walke
               in
               the
               day
               hee
               stumbleth
               not
               ,
               because
               hee
               seeth
               the
               light
               of
               this
               world
               .
            
             But
             if
             a
             man
             
               walke
               in
               the
               night
               he
               stumbleth
               ,
               because
               there
               is
               no
               light
               in
               him
               .
               Iohn
            
             11.
             9.
             10.
             
             So
             it
             is
             concerning
             the
             soule
             ,
             if
             there
             be
             ignorance
             and
             errour
             in
             it
             ,
             it
             is
             easily
             scandalized
             ,
             but
             light
             and
             understanding
             preserve
             a
             man
             safe
             .
             2.
             
             To
             look
             well
             to
             thy
             goings
             ,
             without
             which
             thou
             maist
             stumble
             though
             thou
             have
             light
             before
             thee
             .
             Remember
             then
             that
             of
             
               Solomon
               ,
               Prov.
               14.
               15.
               
               The
               
               simple
               beleiveth
               every
               word
               :
               but
               the
               prudent
               man
               looketh
               well
               to
               his
               goings
               .
            
             Bee
             not
             easily
             credulous
             then
             of
             mens
             counsells
             :
             trust
             not
             lightly
             to
             their
             judgements
             :
             
               Try
               their
               spirits
               ,
               examine
            
             their
             counsels
             ,
             &
             opiniōs
             afore
             thou
             embrace
             them
             .
             Forget
             not
             S.
             Pauls
             rule
             ,
             
               Rom.
               16.
               17.
               
               To
               marke
               them
               which
               cause
               divisions
               ,
               and
               offences
               contrary
               to
               the
               doctrine
               which
               is
               delivered
               to
               us
               ,
               and
               avoyd
               them
               .
               For
               they
               that
               are
               such
               serve
               not
               our
               Lord
               Iesus
               Christ
               ,
               but
               their
               owne
               belly
               ,
               and
               by
               good
               words
               and
               faire
               speeches
               deceive
               the
               hearts
               of
               the
               simple
            
          
        
         
           
           
             CAP.
             6.
             
          
           
             Of
             scandalizing
             in
             speciall
             by
             persecution
             .
          
           
             THe
             fourth
             way
             of
             scandalizing
             in
             the
             distribution
             before
             made
             is
             scandalizing
             by
             injuring
             or
             persecuting
             .
             This
             way
             Maldonate
             conceives
             our
             Saviour
             specially
             intended
             vers
             .
             2.
             and
             he
             gathers
             it
             from
             the
             Antithesis
             as
             it
             is
             set
             down
             by
             S.
             
               Mat.
               ch
            
             :
             18.
             5.
             6.
             for
             having
             said
             
               v.
               5.
               who
               so
               shall
               receive
               one
               such
               little
               one
               in
               my
               name
               ,
               receiveth
               me
               .
            
             Addes
             immediately
             
               v.
               6.
               
               But
               who
               so
               shall
               offend
               one
               
               of
               these
               little
               ones
               which
               believe
               in
               me
            
             &c.
             
             Where
             
               scandalizing
               vers
            
             .
             6.
             is
             opposed
             to
             receiving
             ,
             that
             is
             entertaining
             with
             kindnesse
             ,
             and
             therefore
             imports
             injuring
             or
             persecuting
             .
             And
             indeed
             scandalizing
             is
             an
             effect
             of
             persecution
             ,
             even
             such
             scandalizing
             as
             causeth
             Apopostasie
             .
             Our
             Saviour
             saies
             of
             the
             stony
             ground
             which
             resembles
             such
             hearers
             
               as
               have
               no
               roote
               in
               themselves
               ,
               when
               tribulation
               or
               persecution
               ariseth
               because
               of
               the
               word
               ,
               by
               and
               by
               they
               are
               offended
               ,
            
             Mat.
             13.
             21.
             and
             that
             when
             
               many
               shall
               be
               delivered
               up
               to
               be
               afflicted
               ,
               many
               shall
               be
               offended
               .
            
             Mat.
             24.
             10.
             
             
             Wherefore
             we
             conclude
             ,
             
               That
               misery
               or
               woe
               belongs
               to
               those
               that
               scandalize
               others
               ,
            
             
             
               by
               afflicting
               ,
               injuring
               ,
               or
               persecuting
               them
               .
            
             Which
             woe
             belongs
             to
             all
             that
             shall
             cause
             enmities
             ,
             griefes
             ,
             and
             other
             harmings
             of
             mens
             minds
             ,
             by
             terrifiing
             them
             with
             threats
             ,
             by
             wronging
             them
             in
             spoiling
             their
             goods
             ,
             by
             giving
             them
             blowes
             ,
             or
             other
             wayes
             ,
             whoever
             the
             persons
             thus
             harmed
             be
             .
             For
             such
             workes
             being
             the
             works
             of
             unrighteousnesse
             shall
             have
             their
             due
             vengeance
             .
             
               Vnto
               them
               that
               are
               contentious
               ,
               that
               obey
               unrighteousnesse
               shall
               bee
               indignation
               and
               wrath
               ,
               
               tribulation
               &
               anguish
               upon
               the
               soule
               of
               every
               man
               that
               doth
               evill
               .
            
             Ro.
             2.
             8.
             9.
             
             But
             yet
             in
             a
             higher
             degree
             the
             woe
             belongs
             to
             them
             that
             offend
             beleivers
             in
             Christ
             ,
             who
             are
             the
             chiefe
             object
             of
             persecution
             ,
             which
             are
             chiefly
             meant
             in
             this
             place
             .
             Of
             whom
             the
             Apostle
             saies
             ,
             2.
             
             
               Thess.
               1.
               6.
               
               It
               is
               a
               righteous
               thing
               with
               God
               to
               recompense
               tribulation
               to
               them
               that
               trouble
               such
               .
            
             To
             cleare
             this
             truth
             I
             shall
             distinctly
             ▪
             answer
             these
             3
             questions
             .
             1.
             wherein
             persecution
             is
             exercised
             ,
             and
             how
             believers
             are
             persecuted
             ,
             2.
             how
             scandalized
             by
             persecution
             .
             
             3.
             
             What
             woe
             belongs
             to
             such
             as
             thus
             scandalize
             them
             .
          
           
             For
             an
             answer
             to
             the
             first
             of
             these
             questions
             ;
             
             persecution
             in
             Greeke
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             most
             properly
             signify
             an
             eager
             swist
             motion
             ,
             as
             in
             running
             a
             race
             ,
             or
             in
             the
             chasing
             of
             an
             enemy
             flying
             ,
             with
             an
             hostile
             mind
             :
             by
             translation
             it
             signifies
             any
             eager
             pursuit
             ,
             or
             seeking
             after
             a
             thing
             which
             wee
             would
             obtaine
             ,
             as
             when
             we
             are
             commanded
             Heb.
             12.
             14.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               follow
               after
               peace
            
             ,
             &
             the
             Apostle
             Phil.
             3.
             12.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               I
               pursue
               if
               I
               may
               comprehend
               or
               attaine
               to
               ,
            
             hee
             meanes
             the
             knowlgdge
             
             and
             grace
             of
             Christ.
             But
             in
             the
             Ecclesiasticall
             use
             of
             this
             word
             it
             is
             appropriated
             to
             those
             afflictions
             which
             unbeleiving
             and
             ungodly
             men
             doe
             set
             themselves
             to
             inflict
             on
             the
             godly
             and
             believers
             .
             In
             this
             sense
             it
             is
             used
             Mark.
             10.
             30.
             where
             our
             Saviour
             sayes
             that
             the
             losse
             of
             things
             left
             for
             him
             shall
             bee
             recompenced
             with
             an
             
               hundred
               fold
               in
               this
               time
            
             ,
             yet
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               not
               without
               persecutions
            
             ,
             that
             is
             afflictions
             and
             hard
             usages
             from
             evill
             men
             .
             And
             S.
             
               Paul
               2.
               
               Tim.
               3.
               12.
               
               They
               that
               live
               godly
               in
               Christ
               Iesus
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               shall
               be
               persecuted
            
             ,
             that
             is
             ,
             be
             ill
             handled
             by
             the
             ungodly
             
             which
             thing
             they
             doe
             many
             wayes
             .
             Sometimes
             by
             seeking
             after
             their
             lives
             ;
             so
             that
             nothing
             will
             satisfy
             them
             but
             the
             shedding
             of
             their
             blood
             ,
             as
             if
             nothing
             else
             could
             quench
             their
             thirst
             ,
             but
             a
             draught
             of
             a
             godly
             Christians
             blood
             .
             Yet
             not
             all
             in
             the
             like
             cruell
             manner
             :
             To
             some
             it
             's
             enough
             that
             they
             can
             destroy
             them
             :
             to
             others
             it
             's
             not
             sufficient
             unlesse
             they
             can
             cause
             them
             
               sensim
               mori
               ,
               to
               dye
               a
               lingring
               death
               by
               torture
               ,
            
             so
             as
             to
             be
             long
             a
             dying
             ,
             or
             that
             if
             it
             be
             shorter
             for
             the
             time
             ,
             it
             may
             be
             with
             the
             extreamest
             paine
             ,
             or
             with
             the
             extreamest
             ignominy
             .
             Nor
             are
             the
             impulsive
             
             causes
             the
             same
             in
             all
             :
             it
             's
             in
             all
             hatred
             of
             the
             godly
             ,
             but
             not
             for
             the
             same
             reason
             :
             and
             therefore
             the
             bitternesse
             of
             this
             hatred
             is
             in
             some
             greater
             and
             more
             lasting
             :
             in
             others
             lesse
             ,
             and
             sooner
             removed
             :
             S.
             
               Paul
               persecuted
               the
               Church
               of
               God
               :
            
             but
             he
             did
             it
             
               out
               of
               ignorance
               and
               unbeliefe
            
             ,
             and
             therefore
             was
             the
             more
             capeable
             of
             repentance
             and
             mercy
             ,
             1.
             
             
               Tim.
               1.
               13.
               
               Iezabel
            
             persecuted
             the
             Prophet
             Elijah
             out
             of
             zeale
             for
             her
             Idolatry
             ,
             1.
             
             
               Kings
               19.
               2.
               
               Herodias
            
             ,
             because
             
               Iohn
               Baptist
            
             had
             preached
             against
             her
             companying
             with
             
               Herod
               ,
               Mark.
               6.
               
               Herod
            
             persecuted
             Iames
             and
             
             Peter
             that
             hee
             might
             please
             the
             people
             .
             Acts
             12.
             
             In
             all
             there
             's
             malice
             ,
             but
             upon
             different
             reasons
             .
             And
             for
             the
             kind
             of
             death
             which
             they
             inflict
             on
             them
             ,
             it
             is
             different
             according
             to
             the
             divers
             degrees
             of
             their
             malice
             ,
             wit
             and
             power
             ,
             
               some
               they
               stone
               ,
               others
               they
               saw
               in
               two
               ,
               others
               they
               slay
               with
               the
               sword
               .
               Heb.
            
             11.
             37.
             some
             they
             hang
             on
             a
             crosse
             ,
             some
             they
             cast
             to
             wild
             beasts
             ,
             some
             they
             drowne
             in
             the
             sea
             ,
             some
             they
             boyle
             in
             oyle
             to
             death
             ,
             some
             they
             broyle
             on
             a
             greediron
             ,
             some
             they
             burne
             at
             a
             stake
             ,
             some
             they
             make
             away
             in
             secret
             ,
             as
             the
             Histories
             of
             the
             
             Church
             doe
             abundantly
             testify
             .
             Sometimes
             persecution
             reacheth
             not
             to
             the
             taking
             away
             the
             life
             ,
             but
             to
             bonds
             and
             imprisonment
             ,
             as
             it
             befell
             Paul
             and
             
               Silas
               Acts
            
             16.
             to
             banishment
             ,
             losse
             of
             goods
             ,
             as
             it
             befell
             the
             Saints
             ,
             Heb.
             11.
             37.
             to
             excommunications
             ,
             
               and
               casting
               out
               of
               the
               Synagogue
               ,
            
             as
             our
             Saviour
             foretold
             ,
             Ioh.
             16.
             2.
             to
             threatnings
             and
             
               hard
               speeches
               ,
               Iude
            
             15.
             to
             slanders
             ,
             and
             
               false
               accusations
               ,
               Mat.
            
             5.
             11.
             to
             scoffes
             ,
             insulting
             Sarcasmes
             ,
             which
             are
             called
             
               cruell
               mockings
               ,
               Heb.
            
             11.
             36.
             and
             with
             which
             it
             is
             said
             Ismael
             persecuted
             
               Isaak
               .
               Gal.
            
             4.
             29.
             
             In
             a
             word
             all
             
             those
             wayes
             of
             inflicting
             evill
             ,
             whereby
             the
             malignant
             spirits
             of
             wicked
             men
             doe
             harme
             the
             godly
             in
             their
             bodies
             ,
             outward
             estates
             ,
             &
             name
             ,
             are
             acts
             of
             persecution
             .
             Such
             kind
             of
             evills
             sometimes
             happen
             to
             the
             godly
             by
             voluntary
             vndertakings
             ,
             as
             death
             ,
             and
             danger
             ,
             and
             wants
             by
             reason
             of
             travaile
             to
             promote
             the
             Gospell
             ,
             or
             the
             like
             cause
             :
             but
             then
             they
             are
             acts
             of
             persecution
             when
             they
             are
             by
             others
             inflicted
             on
             them
             to
             doe
             them
             mischiefe
             .
             It
             falls
             out
             sometimes
             that
             believers
             and
             godly
             persons
             doe
             molest
             and
             practise
             one
             against
             another
             ,
             by
             reason
             of
             private
             discord
             ,
             
             and
             grudges
             from
             corruption
             prevayling
             although
             they
             agree
             in
             the
             worship
             of
             the
             same
             Lord.
             Sometimes
             such
             kinde
             of
             practises
             are
             betweene
             unbeleivers
             themselves
             ,
             who
             seekes
             one
             anothers
             lives
             ,
             vexe
             ,
             spoyle
             ,
             expell
             one
             another
             ,
             by
             reason
             of
             private
             enmities
             :
             sometimes
             they
             doe
             the
             like
             to
             beleevers
             upon
             private
             quarrells
             arising
             from
             ambition
             ,
             covetousnesse
             or
             the
             like
             cause
             .
             By
             all
             which
             there
             may
             harming
             and
             scandalizing
             come
             ;
             But
             it
             is
             then
             in
             the
             usuall
             Ecclesiasticall
             acception
             of
             the
             word
             ,
             persecution
             ,
             when
             ungodly
             men
             inflict
             those
             
             evills
             on
             godly
             and
             beleiving
             persons
             ,
             
               quâ
               tales
               ,
               as
               they
               are
               such
               ,
            
             for
             their
             piety
             or
             faiths
             sake
             ,
             
               for
               righteousnesse
               sake
               .
               Mat.
               6.
               10.
               1.
               
               Pet.
               3.
               14.
               
               For
               Christs
               sake
               and
               the
               Gospells
               ,
               Mark.
            
             10.
             29.
             
             More
             distinctly
             when
             men
             inflict
             evill
             on
             others
             for
             their
             profession
             of
             Christ
             ,
             and
             his
             Gospell
             ,
             for
             not
             serving
             Idols
             ,
             as
             when
             the
             Emperour
             did
             put
             to
             death
             Christians
             for
             refusing
             to
             offer
             incense
             to
             their
             heathen
             Gods.
             And
             Nebuchadnezzar
             cast
             into
             a
             fiery
             fornace
             ,
             three
             Iewes
             for
             not
             bowing
             downe
             to
             his
             golden
             Image
             ,
             or
             when
             they
             bring
             evill
             on
             them
             for
             doing
             
             their
             duty
             ,
             the
             reproving
             of
             sin
             ,
             delivering
             Gods
             message
             ,
             as
             when
             Ahab
             and
             Iesabel
             made
             Elijah
             to
             fly
             ,
             Micajah
             to
             lye
             in
             prison
             ,
             Herod
             cast
             
               Iohn
               Baptist
            
             in
             prison
             for
             declaring
             their
             sins
             to
             them
             ,
             and
             foretelling
             ther
             judgment
             ,
             when
             the
             Princes
             of
             Darius
             procured
             Daniel
             to
             bee
             cast
             into
             a
             den
             of
             Lions
             for
             praying
             to
             God
             three
             times
             aday
             ,
             when
             the
             Iewes
             drave
             the
             Apostles
             from
             one
             citty
             to
             another
             for
             preaching
             the
             Gospell
             ,
             then
             it
             is
             persecution
             ;
             And
             thus
             even
             at
             this
             day
             those
             that
             have
             power
             doe
             persecute
             christians
             in
             some
             places
             by
             cruell
             torments
             ,
             in
             
             some
             by
             expulsion
             from
             their
             dwellings
             ,
             spoyling
             their
             goods
             ,
             in
             some
             by
             tauntes
             ,
             mockes
             ,
             threates
             ,
             disgracings
             ,
             slanders
             &c.
             
             For
             their
             embracing
             the
             word
             of
             life
             ,
             rejection
             of
             Idolatry
             ,
             publishing
             of
             the
             truth
             ,
             non-conformity
             to
             the
             vices
             of
             the
             world
             .
             For
             it
             is
             the
             lot
             of
             Gods
             people
             which
             our
             Saviour
             requires
             us
             to
             remember
             ,
             
               Iohn
               16.
               20.
               
               The
               servant
               is
               no
               greater
               then
               the
               Lord
               ,
               if
               they
               have
               persecuted
               me
               ,
               they
               will
               also
               persecute
               you
               .
            
          
           
             Now
             these
             persecutions
             doe
             scandalize
             ,
             
             as
             our
             Saviour
             tells
             us
             Mat.
             13.
             21.
             
             And
             the
             reason
             of
             their
             scandalizing
             may
             
             be
             gathered
             from
             our
             Saviours
             words
             ,
             who
             tells
             us
             that
             the
             good
             hearers
             persevere
             ,
             because
             
               they
               bring
               forth
               fruit
               with
               patience
               .
            
             Wherefore
             on
             the
             contrary
             the
             scandall
             of
             the
             temporary
             beleivers
             is
             for
             want
             of
             patience
             :
             Defect
             of
             patience
             to
             beare
             the
             assaults
             of
             persecution
             is
             that
             which
             causeth
             the
             persecuted
             beleiver
             or
             hearer
             of
             Gods
             word
             to
             be
             scandalized
             .
             For
             the
             heart
             of
             man
             is
             swayed
             by
             paines
             and
             delights
             .
             
               Arist.
               lib
               :
               2.
               
               Ethic
               :
               ad
               Nicom
               :
            
             makes
             
               voluptatem
               &
               dolorem
               ,
               pleasure
               and
               griefe
               ,
            
             the
             generall
             objects
             ,
             or
             matter
             about
             which
             vertues
             ,
             and
             
             vices
             are
             conversant
             .
             The
             reason
             of
             which
             is
             because
             in
             all
             morall
             things
             pleasure
             and
             griefe
             doe
             move
             and
             sway
             men
             to
             or
             from
             a
             thing
             .
             Hereupon
             it
             is
             that
             when
             men
             have
             not
             roote
             of
             faith
             ,
             and
             strength
             of
             patience
             ,
             their
             resolutions
             are
             altered
             ,
             their
             courses
             changed
             ,
             their
             minds
             broken
             by
             suffering
             hard
             things
             :
             so
             that
             rather
             then
             undergoe
             them
             ,
             they
             will
             yeild
             to
             that
             sin
             which
             is
             their
             ruine
             .
             The
             spirits
             of
             strong
             men
             are
             apt
             to
             be
             broken
             with
             calamities
             ,
             even
             as
             a
             strong
             Oake
             by
             a
             mighty
             wind
             ,
             yea
             the
             feare
             of
             things
             grievous
             doth
             oft
             prevaile
             ●o
             scandalize
             
             men
             .
             S.
             Peter
             who
             was
             a
             man
             of
             great
             resolutions
             ,
             was
             dashed
             by
             the
             charge
             of
             a
             weake
             mayd
             ,
             when
             it
             tended
             to
             bring
             him
             into
             danger
             ,
             
               and
               all
               the
               Disciples
               were
               offended
               because
               of
               Christ
               ,
            
             as
             soone
             as
             he
             was
             apprehended
             ,
             Mat.
             26.
             31.
             
          
           
             As
             for
             the
             woe
             that
             belongs
             to
             such
             scandalizing
             ,
             
             it
             is
             the
             same
             which
             is
             awarded
             unto
             other
             sorts
             of
             scandalizing
             ;
             if
             not
             greater
             :
             Forasmuch
             as
             this
             kind
             of
             scandalizing
             hath
             more
             of
             malice
             in
             it
             then
             the
             rest
             .
             For
             all
             persecutors
             are
             moved
             by
             bitter
             malice
             towards
             the
             godly
             to
             injure
             and
             molest
             them
             .
             'T
             is
             true
             ,
             
             sometimes
             their
             malice
             is
             pure
             malice
             ,
             sometimes
             mixt
             :
             but
             alwayes
             malice
             .
             The
             Pharisees
             who
             persecuted
             our
             Lord
             Christ
             out
             of
             pure
             malice
             ,
             
               they
               said
               ,
               hee
               had
               an
               uncleane
               spirit
               :
               Mark.
            
             3.
             30.
             they
             called
             him
             
               a
               Samaritane
               ,
               a
               Wine-bibber
               ,
               a
               friend
               of
               Publicans
               and
               sinners
               .
            
             They
             sought
             to
             intangle
             him
             ,
             to
             destroy
             him
             though
             his
             miracles
             convinced
             them
             ,
             
               that
               he
               was
               a
               teacher
               sent
               from
               God
               ,
               and
               that
               God
               was
               with
               him
               ,
               Iohn
            
             3.
             2.
             
             But
             others
             persecuted
             out
             of
             malice
             compounded
             with
             ignorance
             .
             Luk.
             23.
             34.
             saith
             our
             Saviour
             ,
             
               Father
               forgive
               them
               ,
               for
               they
               know
               
               not
               what
               they
               doe
            
             ;
             compounded
             with
             blind
             zeale
             ;
             
               The
               time
               cometh
            
             saith
             our
             Saviour
             
               Iohn
               16.
               2.
               
               That
               who
               soever
               killeth
               you
               will
               thinke
               that
               hee
               doth
               God
               service
               .
            
             S.
             Paul
             sayes
             
               that
               out
               of
               zeale
               hee
               persecuted
               the
               Church
               ,
               Philip.
            
             3.
             6.
             
             This
             malice
             is
             lesse
             then
             pure
             malice
             ,
             and
             the
             woe
             due
             to
             this
             scandalizing
             by
             persecution
             ,
             lesse
             then
             to
             the
             former
             ;
             1.
             
             Persecution
             out
             of
             blind
             malice
             is
             the
             more
             pardonable
             ,
             and
             the
             lesse
             punishable
             ,
             then
             that
             which
             is
             done
             out
             of
             pure
             malice
             ,
             which
             may
             perhaps
             be
             utterly
             unpardonable
             ,
             when
             it
             is
             the
             sinne
             against
             the
             Holy
             Ghost
             .
             Whereas
             S.
             Paul
             
             alleadgeth
             for
             himselfe
             ,
             that
             
               though
               he
               were
               a
               persecutor
               ,
               and
               a
               blaspheamer
               ,
               yet
               hee
               obtained
               mercy
               ,
               because
               hee
               did
               it
               ignorantly
               in
               unbeleife
               ,
               1.
               
               Tim.
            
             1.
             13.
             
             Neverthelesse
             all
             persecution
             of
             the
             godly
             ,
             all
             scandalizing
             by
             evill
             handling
             of
             men
             ,
             without
             repentance
             ,
             hath
             eternall
             death
             for
             its
             wages
             .
             
               It
               is
               a
               righteous
               thing
               with
               God
               to
               recompence
               tribulation
               to
               them
               that
               trouble
               you
               ,
            
             saith
             S.
             
               Paul.
               2.
               
               Thes.
            
             1.
             6.
             
             &
             what
             is
             the
             tribulation
             ?
             He
             tells
             them
             
               v.
               9.
               
               They
               shall
               be
               punished
               with
               everlasting
               destruction
               frō
               the
               presence
               of
               the
               Lord
               ,
               and
               from
               the
               glory
               of
               his
               power
               .
            
             And
             though
             God
             
             suffer
             such
             enemies
             of
             his
             Church
             to
             prevaile
             for
             a
             time
             ,
             yet
             few
             of
             them
             in
             the
             end
             escape
             his
             hand
             ,
             but
             by
             some
             exemplary
             death
             ,
             or
             other
             grievous
             judgment
             they
             beare
             the
             punishment
             of
             their
             iniquity
             .
             Neither
             Pharaoh
             ,
             nor
             Saul
             ,
             nor
             Herod
             ,
             nor
             Nero
             ,
             nor
             Domitian
             ,
             nor
             any
             of
             the
             
               Chaldaean
               ,
               Syrian
               ,
               Roman
            
             persecutors
             have
             escaped
             without
             deserved
             vengeance
             .
             As
             it
             is
             just
             with
             God
             to
             
               recomdence
               tribulation
               to
               them
               that
               trouble
               his
               people
               .
            
             So
             he
             doth
             undoubtedly
             inflict
             it
             
               seriùs
               aut
               citiùs
               ,
               sooner
            
             or
             latter
             ,
             unles
             his
             revēging
             hand
             be
             held
             up
             by
             the
             repentance
             of
             the
             
             persecutor
             .
          
           
             For
             application
             of
             this
             truth
             ,
             
             first
             wee
             may
             hereby
             discerne
             the
             danger
             of
             those
             that
             this
             way
             scandalize
             others
             .
             The
             impetuous
             malice
             of
             persecutors
             carries
             them
             violently
             with
             rage
             against
             beleivers
             ,
             so
             that
             they
             neither
             perceive
             their
             sin
             ,
             nor
             the
             woe
             due
             to
             it
             .
             Even
             like
             a
             horse
             that
             runs
             furiously
             and
             violently
             ,
             observes
             not
             into
             what
             precipices
             ,
             pits
             ,
             down-falls
             it
             casts
             it selfe
             ;
             so
             a
             persecutor
             that
             is
             driven
             by
             malice
             and
             blind
             zeale
             
               to
               breath
               out
               threatnings
               and
               slaughter
               against
               the
               Disciples
               of
               Christ
               ,
            
             and
             to
             spoyle
             the
             Church
             
             runs
             (
             as
             we
             use
             to
             so
             say
             )
             without
             feare
             or
             wit
             ,
             neither
             considering
             whom
             he
             persecutes
             ,
             nor
             
               how
               hard
               a
               thing
               it
               is
               for
               him
               to
               kick
               against
               the
               pricks
               :
            
             they
             see
             not
             what
             a
             tempest
             hangs
             over
             their
             heads
             ,
             what
             a
             pit
             they
             are
             falling
             into
             .
             For
             even
             then
             when
             they
             study
             cruelty
             ,
             devise
             mischiefe
             on
             their
             beds
             ,
             while
             they
             act
             it
             with
             their
             tongue
             
               cutting
               like
               a
               sharp
               rasour
               ,
               weigh
               the
               violence
               of
               their
               hands
               in
               the
               earth
               ,
            
             use
             their
             strength
             ,
             authority
             ,
             power
             ,
             as
             men
             that
             
               know
               not
               the
               way
               of
               peace
               ,
               but
               destruction
               &
               unhappines
               are
               in
               their
               wayes
               ,
            
             while
             they
             hire
             souldiers
             ,
             arme
             
             executioners
             ,
             invent
             torments
             for
             the
             Saints
             ,
             even
             thē
             &
             all
             that
             while
             God
             is
             
               whetting
               his
               sword
               and
               bending
               his
               bow
               and
               making
               it
               ready
               ,
               hee
               is
               preparing
               for
               him
               the
               instruments
               of
               Death
               ;
               he
               ordaineth
               his
               arrowes
               against
               the
               persecutors
               ,
               that
               their
               mischiefe
               may
               returne
               upon
               their
               owne
               head
               ,
               and
               their
               violent
               dealing
               may
               come
               downe
               upon
               their
               pate
               .
            
             Ps.
             7.
             12.
             13
             ,
             16.
             
             
               God
               is
               diging
               up
               a
               pit
               for
               the
               wicked
               ,
               Psal.
            
             94.
             13.
             
             And
             as
             sure
             as
             
               Pharoah
               ,
               Saul
               ,
               Iezabel
               ,
               Herod
               ,
               Nero
               ,
               Domitian
               ,
            
             and
             the
             rest
             of
             persecutors
             have
             suffered
             divine
             vengeance
             :
             so
             surely
             shall
             all
             cruell
             Inquisitors
             ,
             barbarous
             
             Turks
             ,
             unjust
             oppressours
             ,
             ungodly
             scoffers
             ,
             divellish
             belyers
             of
             Gods
             people
             perish
             .
             It
             is
             determined
             in
             heaven
             :
             
               upon
               the
               wicked
               hee
               shall
               raine
               snares
               ,
               fire
               and
               brimstone
               ,
               and
               an
               horrible
               tempest
               :
               this
               shall
               bee
               the
               portion
               of
               their
               cup.
               For
               the
               Lord
               tryeth
               the
               righteous
               :
               but
               the
               wicked
               and
               him
               that
               loveth
               violence
               his
               soule
               hateth
               ,
            
             Psal.
             11.
             5
             ,
             6.
             
          
           
             2.
             
             This
             may
             justly
             deterre
             men
             from
             this
             way
             of
             scandalizing
             by
             persecution
             .
             
             A
             way
             of
             scandalizing
             it
             is
             that
             Satan
             ,
             who
             vseth
             all
             practises
             to
             stumble
             men
             ,
             
               vi
               &
               dolo
               ,
               by
               force
               and
               Craft
               ,
            
             hath
             set
             on
             foote
             in
             all
             
             times
             ,
             in
             all
             Churches
             .
             where
             princes
             are
             infidels
             or
             heretiques
             he
             seeks
             to
             raise
             them
             vp
             to
             waste
             the
             Church
             to
             vexe
             the
             godly
             .
             where
             they
             have
             professed
             ,
             and
             Countenanced
             the
             Gospell
             ,
             and
             godlynes
             ,
             there
             hee
             sets
             on
             worke
             some
             or
             other
             as
             secret
             vnderminers
             of
             their
             peace
             ,
             such
             as
             may
             reach
             at
             them
             with
             their
             tongues
             ,
             if
             they
             cannot
             with
             their
             hands
             .
             And
             it
             is
             so
             still
             :
             as
             in
             some
             places
             there
             are
             persecuting
             souldiers
             ,
             and
             persecuting
             Iudges
             ,
             so
             there
             are
             in
             other
             places
             persecuting
             scoffers
             ,
             persecuting
             accusers
             ,
             whose
             busines
             is
             to
             discourage
             
             beleevers
             ,
             to
             affright
             the
             godly
             .
             not
             only
             infidell
             princes
             ,
             and
             hereticall
             Prelates
             ,
             but
             also
             the
             whole
             rabble
             of
             vitious
             men
             ,
             riotous
             livers
             ,
             sons
             of
             Belial
             will
             bee
             out
             of
             their
             malignity
             practising
             against
             the
             Saints
             that
             are
             opposite
             to
             their
             wayes
             .
             And
             the
             divell
             knowes
             this
             to
             be
             a
             prevailing
             way
             by
             reason
             of
             the
             love
             men
             have
             to
             their
             lives
             ,
             goods
             ,
             ease
             ,
             and
             quietnesse
             .
             But
             for
             such
             as
             thus
             doe
             scandalize
             ,
             it
             behoves
             them
             take
             notice
             of
             the
             woe
             following
             ,
             to
             remember
             what
             our
             saviour
             said
             to
             
               Saul
               ,
               Act.
               9.
               4
               ,
               5.
               
               It
               is
               hard
               for
               thee
               to
               kicke
               against
               
               the
               pricks
               .
            
             If
             they
             be
             able
             to
             fight
             with
             God
             ,
             let
             them
             goe
             on
             :
             if
             not
             ,
             let
             them
             remember
             Iulians
             end
             betimes
             ,
             that
             they
             may
             not
             be
             forced
             to
             confesse
             as
             he
             did
             ,
             
               vicisti
               Galilaee
               ;
               Christ
               hath
               overcome
               them
               ,
            
             though
             to
             their
             perdition
             .
          
           
             3.
             
             Lastly
             for
             those
             that
             are
             apt
             to
             be
             scandalized
             by
             persecutions
             it
             concernes
             them
             to
             get
             roote
             in
             themselves
             ,
             
             strength
             of
             faith
             ,
             stability
             of
             patience
             to
             stand
             in
             the
             time
             of
             triall
             ,
             that
             they
             be
             not
             overthrowne
             in
             their
             goings
             by
             violent
             scandalls
             .
          
           
             
               The
               fiery
               triall
               must
               not
               be
               ,
               as
               if
               some
               strange
               thing
               
               had
               happened
               to
               us
            
             ;
             but
             as
             men
             prepared
             for
             such
             a
             combate
             ,
             we
             are
             wisely
             to
             foresee
             the
             assaults
             of
             such
             temptations
             ,
             that
             we
             be
             not
             surprised
             by
             them
             ,
             and
             to
             fortifie
             our selves
             with
             faith
             and
             courage
             ,
             that
             we
             be
             not
             forced
             by
             them
             .
             
               We
               must
               watch
               ,
               stand
               fast
               ,
               quit
               our selves
               like
               men
               ,
               be
               strong
               .
               1.
               
               Cor.
            
             16.
             13.
             remembring
             that
             the
             favour
             of
             God
             ,
             the
             peace
             of
             our
             consciences
             ,
             &
             salvation
             of
             our
             soules
             ,
             depends
             upon
             our
             victory
             :
             
               that
               the
               fearfull
               shall
               be
               without
               :
               to
               him
               that
               overcometh
               shall
               be
               given
               to
               eate
               of
               the
               tree
               of
               life
               ,
               which
               is
               in
               the
               middest
               of
               of
               the
               paradise
               of
               God.
            
             We
             
             must
             breake
             through
             terrours
             ;
             looke
             beyond
             death
             ;
             and
             
               by
               faith
               overcomming
               the
               world
            
             ,
             and
             the
             Prince
             of
             it
             ,
             as
             Christ
             and
             the
             Saints
             have
             done
             ,
             enter
             into
             glory
             .
          
        
         
           
             CHAP.
             7.
             
          
           
             Of
             the
             aggravation
             of
             the
             woe
             belonging
             to
             Scandalizers
             .
          
           
             HAving
             finished
             the
             two
             first
             propositions
             contained
             in
             the
             first
             verse
             ,
             
             there
             remaines
             only
             the
             third
             and
             last
             proposition
             containing
             an
             aggravation
             of
             the
             woe
             due
             to
             scandalizers
             
             by
             comparing
             it
             with
             a
             lesser
             though
             very
             grievous
             affliction
             ,
             
               It
               were
               better
               for
               him
               &c.
               
            
             For
             the
             reading
             &
             meaning
             of
             which
             ,
             much
             needs
             not
             be
             said
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               (
               in
               English
               it
               is
               profitable
               ,
            
             to
             which
             answers
             in
             S.
             Mat.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               it
               is
               behovefull
            
             )
             is
             translated
             by
             our
             translators
             according
             to
             the
             phrase
             in
             Saint
             Marke
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               it
               is
               better
               for
               him
            
             .
             Now
             in
             the
             aggravation
             it selfe
             wee
             are
             to
             consider
             the
             persons
             whose
             offence
             is
             spoken
             of
             ,
             and
             the
             grievous
             punishment
             with
             which
             the
             woe
             due
             to
             such
             offenders
             is
             compared
             .
             The
             persons
             of
             
             whose
             offence
             our
             Saviour
             speaks
             are
             
               these
               little
               ones
            
             .
             Now
             by
             
               little
               ones
            
             are
             not
             meant
             little
             ones
             in
             age
             :
             For
             although
             our
             Lord
             Christ
             tooke
             occasion
             from
             the
             presence
             of
             little
             Infants
             to
             use
             this
             phrase
             ;
             yet
             chiefly
             by
             the
             addition
             of
             Saint
             Matthew
             which
             adds
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               That
               beleive
               in
               me
            
             ,
             by
             the
             condition
             of
             these
             little
             ones
             ,
             
               that
               they
               are
               converted
               and
               become
               humble
               as
               little
               children
            
             ;
             and
             because
             not
             litle
             children
             in
             age
             ,
             but
             litle
             ones
             in
             disposition
             are
             apt
             to
             be
             scandalized
             in
             that
             manner
             our
             Saviour
             here
             speaks
             of
             ,
             it
             is
             plaine
             that
             our
             Saviour
             meanes
             by
             
             
               (
               these
               little
               ones
            
             )
             believers
             in
             him
             ,
             who
             are
             called
             
               little
               ones
            
             ,
             not
             from
             their
             age
             ,
             or
             quantity
             of
             body
             ,
             but
             from
             their
             disposition
             or
             condition
             ,
             because
             they
             are
             little
             in
             their
             owne
             eyes
             ,
             or
             in
             the
             esteeme
             of
             the
             world
             ,
             or
             because
             some
             of
             them
             that
             beleeve
             on
             him
             are
             lesse
             then
             others
             :
             The
             greivous
             punishmēt
             with
             which
             the
             woe
             due
             to
             such
             offenders
             is
             compared
             ,
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             t
             ,
             o
             
               be
               drowned
               in
               the
               deep
               of
               the
               sea
               ,
            
             as
             it
             is
             in
             S.
             Matthew
             ;
             in
             S.
             Marke
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               throwne
               into
               the
               sea
            
             ,
             in
             S.
             Luke
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               cast
               into
               the
               sea
            
             ,
             
             &
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               an
               asse-milstone
               be
               hanged
               about
               his
               necke
               ,
            
             in
             S.
             Mark.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               milstone
               be
               put
               about
               his
               necke
               ,
            
             in
             S.
             Luk.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               an
               asse-milstone
               bee
               about
               his
               necke
               .
            
             Criticks
             busy
             themselves
             about
             this
             asse-milstone
             ,
             what
             it
             was
             ,
             and
             why
             so
             called
             ;
             some
             conceive
             it
             to
             be
             the
             lower
             milstone
             ,
             because
             that
             is
             the
             greater
             ,
             and
             our
             Saviour
             would
             expresse
             the
             weight
             of
             the
             fall
             by
             the
             greatnesse
             of
             the
             stone
             :
             Therefore
             they
             say
             the
             lower
             milstone
             was
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             the
             asse
             ,
             either
             
             because
             in
             manner
             of
             an
             asse
             it
             bare
             the
             burden
             ,
             or
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             move
             ,
             or
             
               bring
               about
            
             ,
             because
             the
             upper
             milstone
             is
             turned
             about
             it
             ,
             as
             Iansenius
             conceives
             .
             But
             Suidas
             in
             his
             Greek
             Lexicon
             
               in
               voce
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             saies
             the
             
               upper
               milstone
               was
               called
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             the
             asse
             ,
             and
             this
             is
             more
             likely
             ,
             and
             that
             the
             reason
             why
             it
             was
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             because
             it
             was
             turned
             about
             with
             an
             asse
             ,
             and
             thereby
             distinguished
             from
             
               mola
               trusatilis
               ,
               that
               milstone
               that
               was
               wont
               to
               be
               turned
               about
               with
               the
               strength
               of
               mens
               armes
               :
            
             Which
             is
             the
             opinion
             generally
             of
             interpreters
             ,
             
               Ambrose
               ,
               Hilary
               ,
               
               Erasmus
               ,
               Iansenius
               ,
               Maldonate
               &c.
               
            
             However
             wee
             conceive
             of
             this
             milstone
             ,
             the
             intent
             of
             our
             Saviour
             was
             to
             shew
             by
             this
             addition
             the
             certainty
             of
             his
             perishing
             ,
             the
             weight
             of
             his
             fall
             ,
             and
             the
             irrecoverablenesse
             of
             it
             ;
             For
             a
             man
             that
             is
             cast
             into
             the
             sea
             ,
             and
             hath
             a
             milstone
             hanged
             about
             his
             necke
             ,
             is
             sure
             to
             perish
             ,
             there
             being
             no
             possibility
             for
             him
             to
             use
             his
             armes
             or
             body
             to
             stay
             himselfe
             from
             sinking
             ,
             and
             he
             hath
             a
             most
             heavy
             downfall
             ,
             the
             weight
             of
             the
             milstone
             carrying
             him
             most
             violently
             into
             the
             bottome
             of
             the
             deepe
             ,
             and
             his
             fall
             is
             irrecoverable
             ,
             no
             man
             being
             able
             
             to
             prevent
             his
             fall
             ,
             or
             to
             recover
             him
             thence
             .
             For
             this
             reason
             in
             the
             
               Revelation
               of
               Saint
               Iohn
               ch
            
             .
             18.
             21.
             
             Where
             the
             irrecoverable
             destruction
             of
             Babylon
             is
             signified
             ,
             the
             resemblance
             is
             the
             same
             with
             that
             in
             my
             text
             ,
             
               And
               a
               mighty
               Angel
               tooke
               up
               a
               stone
               like
               a
               great
               milstone
               ,
               and
               cast
               it
               into
               the
               sea
               ,
               saying
               ,
               Thus
               with
               violence
               shall
               that
               great
               Citty
               Babylon
               be
               throwne
               downe
               :
               and
               shall
               be
               found
               no
               more
               at
               all
               .
               Hierome
            
             in
             his
             Comment
             :
             on
             Math
             :
             18.
             6.
             saies
             this
             manner
             of
             casting
             men
             into
             the
             sea
             was
             
               secundùm
               ritum
               provinciae
               quo
               majorum
               criminum
               ista
               apud
               veteres
               
               Iudaeos
               paena
               fuerit
               ,
               ut
               in
               profundum
               ligato
               saxo
               demergerentur
               :
               according
               to
               the
               manner
               of
               that
               province
               ,
               in
               which
               that
               was
               among
               the
               ancient
               Iewes
               the
               punishment
               of
               greater
               crimes
               ,
               that
               they
               should
               be
               drowned
               in
               the
               deepe
               with
               a
               stone
               bound
               about
               their
               neckes
               .
            
             But
             this
             punishment
             we
             finde
             no
             mention
             of
             in
             the
             old
             Testament
             ,
             though
             of
             stoning
             often
             .
             what
             other
             writers
             relate
             I
             cannot
             speake
             ,
             nor
             upon
             what
             evidence
             S.
             Hierome
             found
             this
             to
             be
             the
             manner
             of
             the
             ancient
             Iewes
             to
             punish
             great
             crimes
             by
             drowning
             the
             malefactors
             in
             the
             deepe
             of
             the
             sea
             ,
             with
             a
             milstone
             
             hanged
             about
             their
             necke
             .
             Casaubon
             in
             his
             notes
             on
             Matthew
             18.
             6.
             proves
             by
             a
             passage
             or
             two
             which
             he
             cites
             out
             of
             
               Diodorus
               Siculus
            
             ,
             and
             Athenaeus
             ,
             that
             the
             Greekes
             used
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               drowning
               in
               the
               Sea
            
             ,
             as
             a
             punishment
             among
             them
             ,
             but
             he
             finds
             not
             that
             it
             was
             by
             tying
             a
             stone
             to
             their
             necke
             ,
             but
             rather
             by
             putting
             the
             malefactor
             into
             leade
             .
             And
             it
             may
             seeme
             by
             a
             passage
             which
             he
             cites
             out
             of
             Polybius
             ,
             that
             it
             was
             rather
             reckoned
             among
             the
             easier
             ,
             then
             more
             grievous
             sorts
             of
             punishment
             .
             Maldonate
             conceives
             it
             might
             bee
             that
             our
             Saviour
             in
             using
             this
             
             resemblance
             did
             allude
             unto
             the
             pride
             which
             hee
             here
             censures
             ,
             as
             he
             did
             Math
             :
             11.
             23.
             when
             hee
             said
             ;
             
               And
               thou
               Capernaum
               which
               art
               exalted
               to
               heaven
               ,
               shalt
               be
               brought
               down
               to
               hell
               .
            
             What
             ever
             the
             allusion
             be
             ,
             Saint
             Hierome
             rightly
             notes
             ,
             that
             
               our
               Saviour
               meant
               hereby
               to
               let
               us
               understand
               that
               it
               were
               better
               for
               scandalizers
               to
               receive
               a
               short
               punishment
               here
               ,
               then
               eternall
               torments
               .
            
             Or
             that
             though
             to
             be
             cast
             into
             the
             sea
             with
             a
             milstone
             about
             the
             necke
             ,
             be
             a
             certaine
             ,
             grievous
             ,
             irrecoverable
             destruction
             ,
             yet
             the
             woe
             of
             scandalizers
             is
             more
             certaine
             ,
             more
             grievous
             ,
             more
             irrecoverable
             .
             
             And
             it
             is
             considerable
             that
             the
             Emphasis
             of
             our
             Saviours
             words
             in
             averring
             this
             ,
             seemes
             to
             intimate
             that
             He
             spake
             this
             with
             some
             vehemency
             ,
             as
             if
             he
             had
             said
             to
             this
             purpose
             :
             though
             it
             bee
             that
             those
             that
             beleive
             in
             me
             are
             litle
             ones
             in
             their
             owne
             and
             others
             eyes
             ;
             yet
             I
             tell
             you
             it
             will
             be
             more
             tolerable
             for
             a
             man
             to
             bee
             thus
             dolefully
             cast
             into
             the
             sea
             ,
             then
             for
             him
             to
             incurre
             the
             punishment
             of
             offending
             these
             litle
             ones
             ,
             as
             little
             as
             they
             be
             ,
             yea
             though
             hee
             offend
             but
             one
             of
             these
             little
             ones
             .
          
           
             Now
             from
             this
             speech
             of
             our
             Saviour
             ,
             wee
             may
             
             observe
             that
             those
             that
             beleive
             in
             Christ
             ,
             
             
               are
               litle
               ones
            
             ;
             which
             is
             true
             ,
             whether
             we
             compare
             them
             among
             themselves
             ,
             or
             with
             others
             ;
             for
             
               Magnum
               &
               parvum
            
             are
             relatives
             ,
             as
             Aristotle
             observes
             in
             his
             Categories
             in
             the
             chapter
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Now
             compared
             among
             themselves
             ,
             they
             are
             some
             lesse
             then
             others
             .
             Our
             Saviour
             Math
             :
             25
             ,
             40.
             by
             saying
             ,
             
               In
               as
               much
               as
               yee
               have
               done
               it
               unto
               one
               of
               the
               least
               of
               these
               my
               brethren
               ,
               yee
               have
               done
               it
               unto
               mee
               :
            
             Intimates
             that
             some
             of
             his
             brethren
             are
             lesse
             then
             others
             :
             
             And
             indeed
             so
             it
             is
             .
          
           
             1
             In
             respect
             of
             spirituall
             
             gifts
             and
             graces
             some
             are
             lesse
             then
             others
             .
             Our
             Saviour
             in
             his
             charge
             to
             Peter
             concerning
             his
             pastorall
             office
             distinguisheth
             betweene
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             his
             little
             Lambes
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             his
             sheepe
             ,
             Ioh.
             21.
             15
             ,
             16.
             and
             requires
             Peter
             to
             doe
             as
             it
             was
             foretold
             of
             himselfe
             ,
             
               Isay
               40.
               11.
               that
               he
               should
               feed
               his
               flocke
               like
               a
               shepheard
               ,
               that
               hee
               should
               gather
               the
               Lambes
               with
               his
               armes
               ,
               and
               carry
               them
               in
               his
               bosome
               and
               should
               gently
               leade
               those
               that
               are
               with
               young
               .
            
             The
             Apostle
             distinguisheth
             between
             the
             
               strong
               in
               faith
               and
               the
               weak
               in
               faith
               ,
               Rom.
               14.
               1.
               and
            
             15.
             1.
             
             Thus
             it
             hath
             
             beene
             ,
             and
             it
             is
             still
             .
             Some
             are
             Christians
             ,
             come
             to
             maturity
             ,
             others
             are
             in
             the
             blossome
             and
             bud
             :
             some
             are
             novices
             ,
             Catechumeni
             ,
             yongling
             in
             Christ
             ;
             some
             are
             confirmed
             Christians
             &
             strong
             men
             in
             Christ.
             Which
             thing
             happens
             ,
             First
             because
             of
             the
             sutablenesse
             of
             it
             to
             the
             condition
             of
             a
             body
             :
             For
             as
             it
             is
             in
             the
             naturall
             body
             ,
             all
             members
             are
             not
             of
             equall
             growth
             ,
             so
             it
             is
             in
             the
             mysticall
             body
             of
             Christ
             ,
             
               it
               is
               fitly
               joyned
               together
               and
               compacted
               by
               that
               which
               every
               joynt
               supplieth
               according
               to
               the
               effectuall
               working
               in
               the
               measure
               of
               each
               part
               .
               Ephes.
            
             4.
             16.
             
             
             There
             is
             a
             different
             
               measure
               of
               each
               part
            
             ,
             that
             there
             may
             be
             a
             meete
             Symmetry
             in
             the
             whole
             .
             Secōdly
             Besides
             
               all
               members
               have
               not
               the
               same
               office
               :
            
             And
             therefore
             Gods
             spirit
             gives
             not
             to
             all
             a
             like
             measure
             of
             knowledge
             and
             other
             gifts
             ,
             
               Rom.
               12.
               4
            
             ,
             6.
             
             Thirdly
             ,
             Againe
             all
             parts
             have
             not
             a
             like
             meanes
             for
             growth
             ,
             not
             a
             like
             instruction
             and
             nurture
             ,
             not
             a
             like
             time
             for
             growth
             :
             There
             is
             a
             
               different
               working
               in
               the
               severall
               parts
               ,
            
             and
             accordingly
             a
             different
             growth
             ,
             Ephes.
             4.
             16.
             
             Fourthly
             ,
             If
             all
             Christians
             were
             of
             equall
             strength
             ,
             Faith
             ,
             wisdome
             ,
             and
             other
             graces
             ,
             
             there
             would
             be
             a
             subtraction
             of
             the
             matter
             of
             sundry
             principall
             duties
             ;
             there
             would
             be
             no
             need
             one
             Christian
             should
             edifie
             one
             another
             ,
             beare
             with
             one
             another
             ,
             avoyd
             the
             offence
             of
             another
             ,
             give
             helpe
             to
             another
             ,
             restore
             one
             another
             ,
             &c.
             
             
               Wheras
               God
               hath
               so
               tempered
               the
               parts
               of
               the
               mysticall
               body
               as
               well
               as
               the
               naturall
               ,
               that
               the
               members
               should
               have
               the
               same
               care
               one
               of
               another
               ,
               1.
               
               Cor.
            
             12.
             25.
             
          
           
             2.
             
             In
             power
             ,
             
             dignity
             ,
             authority
             ,
             wealth
             &c.
             
             Both
             in
             the
             Church
             ,
             and
             in
             the
             world
             ,
             some
             believers
             in
             Christ
             exceed
             others
             .
             Among
             many
             
             meane
             Christians
             ,
             some
             are
             noble
             in
             birth
             and
             dignity
             :
             among
             many
             Christian
             subjects
             there
             are
             some
             soveraigne
             Kings
             and
             Princes
             that
             are
             Christians
             :
             among
             many
             illiterate
             believers
             there
             are
             some
             learned
             believers
             .
             In
             which
             thing
             God
             hath
             admirably
             ordered
             that
             as
             there
             should
             be
             some
             nobles
             ,
             some
             Princes
             ,
             some
             learned
             among
             his
             people
             ,
             that
             they
             may
             help
             &
             defend
             his
             Church
             :
             so
             there
             are
             not
             
               many
               nobles
               ,
               not
               many
               mighty
               ,
               not
               many
               wise
               after
               the
               flesh
               ,
            
             that
             the
             support
             and
             raising
             of
             his
             Church
             may
             appeare
             not
             to
             be
             by
             an
             arme
             of
             flesh
             ,
             
             not
             by
             might
             ,
             but
             by
             his
             spirit
             ,
             
               that
               no
               flesh
               should
               glory
               in
               his
               presence
               .
               1.
               
               Cor.
            
             1.
             26
             ,
             29.
             
          
           
             If
             wee
             compare
             them
             with
             others
             they
             are
             but
             little
             ,
             
             I
             meane
             in
             dignity
             ,
             secular
             honour
             ,
             power
             ,
             strength
             among
             men
             .
             Except
             a
             David
             or
             a
             Constantine
             ,
             and
             some
             other
             christian
             Kings
             ,
             how
             few
             of
             Gods
             people
             have
             injoyed
             any
             eminent
             degree
             of
             worldy
             glory
             ?
             the
             triumphant
             Cōquerors
             ,
             the
             mighty
             Monarchs
             of
             the
             world
             have
             been
             most
             of
             them
             Infidels
             .
             The
             Almighty
             (
             that
             intends
             a
             better
             inheritance
             for
             his
             Saints
             
               even
               a
               kingdome
               that
               cannot
               be
               shaken
               ,
               Heb.
               12.
               28.
               
               )
            
             
             bestowes
             not
             on
             them
             the
             great
             Monarchies
             ,
             Dominions
             ,
             and
             dignities
             of
             this
             world
             ,
             which
             are
             meaner
             gifts
             .
             And
             accordingly
             the
             world
             makes
             small
             account
             of
             beleivers
             ,
             as
             if
             they
             were
             but
             contemptible
             persons
             :
             For
             the
             men
             of
             this
             world
             have
             eyes
             of
             flesh
             ,
             and
             fleshly
             minds
             :
             they
             magnify
             and
             admire
             the
             world
             and
             the
             pompe
             thereof
             ,
             sumptuous
             palaces
             ,
             gorgeous
             attire
             ,
             great
             command
             ,
             great
             observance
             and
             attendance
             :
             But
             the
             worth
             of
             spirituall
             excellencies
             ,
             the
             glorious
             priviledges
             and
             endowments
             of
             Gods
             sons
             they
             know
             not
             :
             even
             as
             
             Christ
             was
             unknowne
             in
             the
             world
             ,
             so
             are
             his
             members
             ,
             1.
             
             Iohn
             3.
             1
             ,
             2.
             
          
           
             Lastly
             those
             that
             believe
             in
             Christ
             are
             little
             in
             their
             owne
             eyes
             ,
             
             that
             is
             humble
             ,
             which
             (
             it's
             likely
             )
             was
             chiefly
             here
             meant
             by
             our
             Saviour
             .
             For
             to
             this
             Christ
             specially
             applyes
             the
             Embleme
             of
             a
             little
             child
             ,
             Math.
             18.
             4.
             
             And
             in
             this
             sense
             Saul
             is
             said
             
               to
               have
               been
               little
               in
               his
               own
               eyes
               ,
               1.
               
               Sam.
            
             15.
             17.
             
             Thus
             certainly
             are
             all
             the
             Saints
             :
             David
             was
             as
             great
             in
             the
             eye
             of
             others
             as
             any
             man
             in
             the
             world
             in
             his
             age
             :
             yet
             he
             was
             not
             so
             great
             in
             the
             eyes
             of
             others
             ,
             but
             he
             was
             as
             small
             in
             his
             owne
             .
             
               Who
               am
               I
            
             
             (
             saith
             he
             to
             God
             )
             2.
             
             
               Sam.
               7.
               18.
               and
               what
               is
               my
               house
               ,
               that
               thou
               hast
               brought
               me
               hitherto
               ?
            
             And
             Psal.
             131.
             1.
             
             &c.
             
               Lord
               my
               heart
               is
               not
               haughty
               ,
               nor
               mine
               eyes
               lofty
               :
               neither
               doe
               I
               exercise
               my selfe
               in
               great
               matters
               ,
               or
               in
               things
               too
               high
               for
               me
               .
               Surely
               I
               have
               behaved
               and
               quieted
               my selfe
               as
               a
               child
               that
               is
               weaned
               of
               his
               mother
               :
               my
               soule
               is
               even
               as
               a
               weaned
               child
               .
            
             The
             reasons
             hereof
             are
             1.
             
             Because
             by
             faith
             they
             behold
             Gods
             infinite
             greatnesse
             ,
             and
             then
             comparing
             themselves
             with
             him
             ,
             they
             cannot
             but
             thinke
             themselves
             as
             nothing
             .
             Abraham
             was
             a
             great
             man
             in
             his
             time
             :
             he
             had
             great
             
             wealth
             ,
             and
             was
             so
             potent
             that
             by
             the
             forces
             of
             his
             owne
             houshold
             hee
             overthrew
             foure
             conquering
             Kings
             :
             yet
             when
             he
             comes
             to
             speake
             with
             God
             ,
             hee
             doth
             in
             most
             humble
             manner
             acknowledge
             his
             owne
             meane
             condition
             :
             
               Behold
               now
               ,
               I
               have
               taken
               upon
               mee
               to
               speake
               unto
               the
               Lord
               ,
               who
               am
               but
               dust
               and
               ashes
               ,
               Gen.
            
             18.
             27.
             
             When
             a
             man
             surveyes
             the
             earth
             by
             it self
             ,
             it
             is
             a
             great
             and
             vast
             body
             ▪
             but
             when
             it
             is
             compared
             with
             the
             heavens
             ,
             it
             is
             
               instar
               puncti
            
             ,
             but
             as
             a
             small
             point
             that
             hath
             no
             quantity
             .
             So
             for
             those
             men
             that
             looke
             on
             themselves
             ,
             or
             compare
             themselves
             
             with
             other
             men
             ,
             or
             inferiour
             creatures
             ,
             they
             are
             apt
             to
             imagine
             themselves
             to
             
               bee
               some
               great
               ones
            
             ,
             as
             
               Simon
               Magus
            
             vaunted
             himselfe
             ,
             Acts
             ,
             8.
             9.
             
             But
             those
             that
             acquaint
             themselves
             with
             God
             ,
             walke
             and
             converse
             with
             him
             ,
             they
             find
             such
             an
             infinite
             disproportion
             betweene
             God
             and
             themselves
             ,
             that
             they
             conceive
             themselves
             as
             nothing
             ,
             even
             lighter
             then
             vanity
             it selfe
             .
             2.
             
             As
             by
             faith
             they
             behold
             Gods
             infinite
             greatnesse
             ,
             and
             thereby
             find
             themselves
             as
             nothing
             :
             So
             by
             faith
             they
             behold
             Gods
             infinite
             power
             ,
             riches
             and
             soveraignty
             ,
             and
             thereby
             see
             
             that
             they
             have
             nothing
             ,
             that
             the
             things
             they
             have
             are
             not
             their
             owne
             but
             Gods
             :
             that
             they
             have
             them
             from
             him
             ,
             not
             by
             any
             merit
             of
             their
             owne
             ,
             But
             
               ex
               dono
               ,
               of
               free
               gift
               :
               Nebuchadnezzar
            
             he
             swels
             when
             hee
             lookes
             on
             his
             greatnesse
             as
             his
             owne
             ,
             
               Is
               not
               this
               great
            
             Babylon
             that
             I
             
               have
               built
               for
               the
               house
               of
               the
               Kingdome
               ,
               by
               the
               might
               of
               my
               power
               ,
               and
               for
               the
               honour
               of
               my
               Majesty
               ?
               Dan.
            
             4.
             30.
             
             But
             holy
             David
             is
             in
             another
             tune
             ,
             
               Thine
               O
               Lord
               is
               the
               greatnesse
               ,
               and
               the
               power
               ,
               and
               the
               glory
               ,
               and
               the
               victory
               ,
               and
               the
               Majesty
               :
               for
               all
               that
               is
               in
               the
               heaven
               and
               in
               the
               earth
               is
               thine
               :
               thine
               
               is
               the
               Kingdome
               (
               O
               Lord
               )
               and
               thou
               art
               exalted
               as
               head
               above
               all
               .
               Both
               riches
               and
               honour
               come
               of
               thee
               ,
               and
               thou
               reignest
               over
               all
               ,
               and
               in
               thine
               hand
               is
               power
               and
               might
               ,
               and
               in
               thine
               hand
               it
               is
               to
               make
               great
               ,
               and
               to
               give
               strength
               unto
               all
               .
               But
               who
               am
            
             I
             ,
             
               and
               what
               is
               my
               people
            
             &c.
             1.
             
             Chron
             :
             29.
             11
             ,
             12
             ,
             14.
             
             And
             godly
             
               Iacob
               ,
               Gen
            
             :
             32.
             10.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               I
               am
               little
            
             (
             the
             phrase
             of
             my
             text
             )
             
               in
               respect
               of
               all
               the
               mercies
               ,
               &
               all
               the
               truth
               which
               thou
               hast
               done
               to
               thy
               servant
               .
            
             All
             was
             mercy
             and
             all
             the
             truth
             of
             God
             which
             he
             had
             ,
             and
             therefore
             he
             was
             but
             little
             :
             the
             apprehension
             of
             this
             that
             
             all
             was
             to
             bee
             ascribed
             to
             Gods
             truth
             and
             mercy
             ,
             caused
             him
             to
             see
             nothing
             hee
             had
             that
             might
             puffe
             him
             up
             ,
             though
             hee
             had
             much
             to
             be
             thankfull
             for
             :
             He
             doth
             not
             say
             ,
             this
             is
             my
             house
             ,
             my
             land
             ,
             my
             dignity
             ,
             my
             wit
             ,
             &c.
             
             
               But
               these
               are
               the
               lands
               ,
               the
               children
               &c.
               which
               God
               hath
               given
               ,
            
             that
             hee
             hath
             lent
             me
             .
             He
             doth
             not
             take
             himselfe
             to
             bee
             a
             proprietary
             ,
             but
             a
             borrower
             ,
             not
             a
             gayner
             of
             them
             ,
             but
             a
             receiver
             .
             And
             therefore
             as
             a
             borrower
             thinks
             not
             himselfe
             rich
             because
             hee
             hath
             much
             substance
             in
             his
             hands
             of
             other
             mens
             ,
             so
             neither
             doe
             beleivers
             thinke
             themselves
             to
             bee
             
             great
             ,
             because
             that
             which
             they
             have
             ,
             they
             know
             it
             is
             but
             borrowed
             .
          
           
             For
             application
             of
             this
             truth
             ,
             
             1.
             
             We
             may
             hereby
             bee
             advertised
             what
             is
             the
             estate
             of
             beleivers
             in
             this
             life
             :
             some
             are
             lesse
             then
             others
             ,
             and
             all
             little
             in
             this
             world
             :
             so
             accounted
             by
             others
             ,
             and
             by
             themselves
             .
             The
             present
             condition
             in
             which
             they
             are
             is
             not
             the
             estate
             of
             men
             come
             to
             ripe
             yeares
             ,
             but
             of
             children
             in
             their
             minority
             :
             of
             whom
             the
             Apostle
             sayes
             ,
             
               Gal.
               4.
               1.
               that
               though
               they
               be
               heyres
               ,
               yet
               as
               long
               as
               they
               are
               children
               they
               differ
               nothing
               from
               a
               servant
               ,
               though
               they
               be
               Lords
               of
               all
               :
            
             It
             is
             so
             
             with
             the
             Saints
             in
             this
             life
             ,
             
               all
               things
               are
               theirs
               ,
               they
               are
               Christs
               ,
               &
               Christ
               is
               Gods
               ,
               1.
               
               Cor.
            
             3.
             22
             ,
             23.
             yet
             they
             have
             command
             of
             nothing
             :
             nor
             perhaps
             the
             use
             of
             so
             much
             as
             wicked
             men
             .
             As
             it
             is
             with
             the
             heire
             of
             all
             his
             fathers
             goods
             ,
             while
             he
             is
             young
             ,
             he
             is
             set
             to
             schoole
             ,
             there
             corrected
             ,
             fares
             harder
             and
             hath
             lesse
             money
             in
             his
             purse
             ,
             lesse
             to
             mannage
             then
             many
             of
             his
             Fathers
             servants
             :
             and
             yet
             all
             is
             his
             ,
             and
             for
             him
             ;
             so
             it
             is
             with
             Gods
             children
             ,
             they
             are
             held
             hard
             to
             it
             ,
             they
             have
             little
             in
             hand
             ,
             they
             are
             low
             in
             the
             eyes
             of
             men
             ,
             and
             in
             their
             owne
             ,
             and
             yet
             this
             is
             no
             impediment
             
             to
             their
             future
             glory
             :
             it
             's
             a
             preparative
             to
             their
             receiving
             their
             inheritance
             .
             The
             men
             of
             this
             world
             doe
             grossely
             mistake
             the
             case
             of
             Gods
             people
             :
             they
             imagine
             God
             neglects
             thē
             ,
             because
             they
             are
             not
             in
             high
             places
             ,
             and
             great
             power
             on
             earth
             :
             but
             this
             is
             their
             folly
             ,
             while
             they
             measure
             Gods
             love
             ,
             and
             care
             of
             his
             people
             by
             their
             owne
             affections
             ,
             not
             by
             Gods
             judgement
             ,
             they
             imagine
             those
             unhappy
             who
             are
             most
             blessed
             ,
             and
             themselves
             happy
             who
             are
             most
             accursed
             .
             
          
           
             2.
             
             Christs
             little
             ones
             should
             bee
             wiser
             ,
             they
             should
             know
             that
             their
             
             present
             condition
             is
             to
             be
             little
             ,
             and
             accordingly
             to
             bee
             contented
             with
             small
             things
             ,
             not
             mind
             great
             things
             in
             this
             world
             ,
             as
             if
             they
             could
             not
             be
             happy
             without
             them
             ;
             It
             was
             the
             end
             wherefore
             our
             Saviour
             used
             the
             Embleme
             of
             a
             little
             child
             ,
             Mat.
             18.
             2.
             
             (
             to
             which
             the
             phrase
             of
             little
             ones
             in
             my
             text
             alludeth
             )
             that
             he
             might
             admonish
             his
             Disciples
             not
             to
             strive
             for
             dignities
             ,
             and
             precedencies
             ,
             in
             this
             world
             .
             And
             S.
             
               Paul
               Rom.
            
             12.
             16.
             changeth
             christians
             
               not
               to
               mind
               high
               things
               ,
               but
               to
               condescend
               to
               men
               of
               low
               estate
               .
            
             Excellent
             was
             the
             advice
             of
             Ieremiah
             to
             
               Baruch
               ,
               Jerem.
               
               4.
               55.
               
               Seekest
               thou
               great
               things
               for
               thy selfe
               ?
               Seek
               them
               not
               .
            
             Wee
             must
             remember
             for
             the
             present
             our
             condition
             is
             to
             have
             our
             allowance
             ,
             and
             to
             bee
             stinted
             by
             God
             :
             and
             therefore
             ought
             to
             bee
             contented
             with
             it
             ,
             though
             it
             seeme
             little
             ,
             sith
             wee
             know
             God
             is
             our
             Father
             ,
             and
             though
             now
             wee
             bee
             little
             ,
             yet
             hereafter
             hee
             will
             make
             us
             great
             ,
             though
             now
             we
             be
             humbled
             ,
             yet
             hereafter
             wee
             shall
             bee
             exalted
             :
             though
             wee
             bee
             now
             
               poore
               in
               this
               world
               ,
               yet
               wee
               are
               rich
               in
               God
               :
            
             
             
               and
               heyres
               of
               all
               things
            
             .
          
           
             3.
             
             Answerably
             hereto
             it
             concernes
             them
             to
             
             quicken
             their
             hope
             ,
             and
             to
             excite
             their
             endeavours
             after
             those
             great
             things
             which
             God
             hath
             prepared
             for
             them
             :
             The
             lesse
             beleivers
             in
             Christ
             are
             now
             ,
             the
             more
             should
             they
             long
             for
             ,
             and
             pant
             after
             their
             greatnesse
             in
             heaven
             .
             By
             this
             they
             must
             comfort
             and
             support
             their
             soules
             in
             their
             present
             condition
             :
             If
             they
             looke
             for
             great
             things
             on
             earth
             ,
             they
             shall
             bee
             sure
             to
             misse
             them
             ,
             if
             they
             look
             for
             great
             things
             hereafter
             they
             shall
             bee
             sure
             to
             have
             them
             .
             Heaven
             is
             their
             countrey
             ,
             there
             is
             their
             preferment
             .
             On
             it
             they
             must
             fixe
             their
             hopes
             ,
             by
             it
             they
             must
             sustaine
             
             their
             soules
             .
          
           
             Lastly
             this
             consideration
             that
             scandalizing
             of
             them
             that
             beleive
             in
             Christ
             is
             the
             offending
             of
             little
             ones
             aggravateth
             much
             the
             sinne
             of
             scandalizers
             .
             
             To
             trample
             little
             ones
             under
             foot
             ,
             to
             injure
             ,
             and
             harme
             little
             children
             ,
             argues
             much
             pride
             and
             much
             unmercifullnesse
             .
             Smallnesse
             should
             be
             the
             object
             of
             mercy
             ,
             not
             of
             insolency
             .
             And
             therefore
             in
             this
             respect
             the
             sinne
             of
             persecutors
             is
             great
             who
             scandalize
             Christs
             little
             ones
             ,
             and
             accordingly
             their
             woe
             is
             great
             ,
             which
             is
             the
             principall
             point
             of
             this
             verse
             ,
             and
             is
             now
             to
             be
             handled
             .
          
           
           
             The
             second
             observation
             and
             that
             which
             is
             the
             maine
             point
             in
             these
             words
             ,
             
             is
             this
             :
             
               That
               the
               punishment
               due
               to
               them
               that
               scandalize
               believers
               in
               Christ
               is
               greater
               then
               any
               temporall
               death
               though
               never
               so
               greivous
               .
            
             This
             assertion
             needs
             no
             other
             confirmation
             then
             the
             words
             of
             the
             text
             rightly
             understood
             according
             to
             the
             explication
             before
             made
             .
             To
             which
             neverthelesse
             may
             bee
             added
             this
             argument
             :
             The
             punishment
             due
             to
             scandalizers
             of
             believers
             in
             Christ
             is
             eternall
             punishment
             in
             hell
             .
             For
             that
             such
             is
             due
             to
             this
             sinne
             ,
             hath
             been
             proved
             before
             in
             declaring
             
             the
             woe
             due
             to
             scandalizing
             in
             generall
             ,
             and
             to
             each
             particular
             branch
             thereof
             .
             But
             it
             is
             certaine
             that
             no
             temporall
             death
             is
             or
             can
             be
             so
             grievous
             as
             eternall
             punishment
             in
             hell
             ;
             none
             so
             sharpe
             ,
             and
             tormenting
             ;
             none
             so
             constant
             and
             lasting
             :
             the
             bitterest
             paines
             of
             the
             most
             lingring
             temporall
             death
             ,
             being
             sufferable
             ,
             and
             finite
             ,
             the
             other
             being
             intolerable
             ,
             eternall
             ,
             and
             so
             in
             a
             sort
             infinite
             ;
             now
             
               finiti
               ad
               infinitū
               nulla
               proportio
               ,
               there
               's
               no
               proportion
               between
               a
               thing
               finite
               ,
               and
               a
               thing
               infinite
               .
            
             Therefore
             no
             temporall
             death
             can
             be
             equall
             to
             the
             punishment
             of
             scandalizers
             
             of
             beleivers
             in
             Christ.
             But
             that
             I
             may
             distinctly
             handle
             the
             conclusion
             ,
             it
             will
             be
             needfull
             to
             consider
             ,
             1.
             
             Who
             are
             to
             bee
             accounted
             beleivers
             in
             Christ.
             2.
             
             Why
             to
             the
             scandalizing
             of
             them
             there
             is
             so
             great
             vengeance
             allotted
             .
          
           
             To
             believe
             in
             Christ
             is
             to
             acknowledge
             in
             heart
             that
             he
             is
             the
             Messias
             that
             was
             to
             come
             into
             the
             world
             ,
             
             to
             assent
             to
             the
             doctrine
             of
             the
             Gospell
             which
             hee
             published
             ,
             and
             to
             trust
             in
             him
             for
             remission
             of
             sinnes
             and
             salvation
             :
             From
             hence
             men
             are
             denominated
             beleivers
             in
             Christ.
             So
             that
             they
             are
             indeed
             beleivers
             in
             Christ
             ,
             
             who
             doe
             acknowledge
             in
             heart
             
               that
               he
               is
               the
               Christ
               ,
               the
               son
               ,
               the
               living
               God
               ,
            
             that
             assent
             to
             his
             doctrine
             ,
             and
             trust
             in
             him
             for
             righteousnes
             &
             salvation
             .
             My
             purpose
             is
             not
             to
             take
             occasion
             to
             cōsider
             exactly
             the
             nature
             and
             sorts
             of
             faith
             in
             Christ
             ,
             nor
             the
             signes
             whereby
             that
             which
             is
             true
             and
             genuine
             is
             distinguished
             from
             counterfeit
             ,
             imperfect
             ,
             or
             defective
             .
             For
             at
             this
             time
             we
             are
             onely
             to
             consider
             whom
             another
             man
             is
             to
             take
             for
             a
             beleiver
             in
             Christ
             ,
             whom
             hee
             ought
             to
             take
             heed
             of
             scandalizing
             .
             Onely
             thus
             much
             may
             be
             fit
             to
             be
             considered
             ,
             that
             beleivers
             in
             
             Christ
             may
             bee
             so
             called
             either
             according
             to
             Gods
             estimation
             ,
             as
             they
             are
             in
             his
             sight
             ;
             And
             in
             this
             acception
             they
             onely
             are
             beleivers
             in
             Christ
             ,
             who
             have
             the
             most
             excellent
             grace
             of
             faith
             planted
             in
             their
             hearts
             ,
             by
             Gods
             spirit
             ,
             by
             which
             they
             are
             united
             to
             Christ
             ,
             dwell
             in
             him
             ,
             live
             by
             and
             to
             him
             :
             which
             all
             that
             acknowledge
             the
             truth
             of
             the
             Gospell
             in
             their
             profession
             of
             it
             ,
             or
             that
             yeild
             to
             it
             in
             mind
             a
             light
             and
             uneffectuall
             credulity
             to
             it
             ,
             doe
             not
             .
             But
             these
             are
             only
             knowne
             by
             God
             ,
             
               Who
               alone
               searcheth
               the
               heart
               and
               reines
               .
            
             Or
             else
             beleivers
             in
             Christ
             are
             called
             
             such
             according
             to
             that
             estimation
             man
             may
             make
             :
             And
             thus
             wee
             are
             to
             account
             all
             those
             as
             beleivers
             in
             Christ
             ,
             who
             knowing
             what
             they
             professe
             doe
             without
             compulsion
             professe
             themselves
             beleivers
             in
             Christ
             ,
             and
             doe
             not
             openly
             renounce
             either
             by
             speech
             or
             practice
             the
             truth
             of
             Christian
             faith
             ,
             though
             they
             have
             much
             weakenesse
             of
             knowledge
             ,
             many
             errours
             in
             opinion
             ,
             and
             many
             sinnes
             in
             their
             practice
             .
             In
             generall
             the
             number
             of
             those
             who
             professe
             freely
             their
             assent
             to
             the
             Articles
             of
             the
             creed
             ,
             that
             joyne
             in
             the
             worship
             of
             Christ
             ,
             and
             professe
             
             subjection
             to
             his
             precepts
             are
             to
             bee
             accounted
             by
             men
             as
             beleivers
             in
             Christ
             ,
             the
             scandalizing
             of
             whom
             is
             so
             woefull
             .
          
           
             The
             reasons
             why
             so
             great
             a
             degree
             of
             punishment
             belongs
             to
             such
             as
             scandalize
             beleivers
             in
             Christ
             ,
             
             are
             1.
             
             Because
             Christ
             doth
             love
             them
             dearely
             ,
             and
             they
             are
             of
             neare
             relation
             to
             him
             .
             The
             love
             of
             Christ
             to
             them
             is
             abundantly
             manifest
             in
             that
             superlative
             expression
             of
             it
             ,
             his
             dying
             for
             them
             :
             
               hee
               loved
               us
            
             ,
             saith
             the
             Apostle
             ,
             
               Eph.
               5.
               2.
               and
               hath
               given
               himselfe
               for
               us
               an
               offering
               and
               a
               sacrifice
               to
               God
               for
               a
               sweet
               smelling
               savour
               .
            
             And
             in
             
             like
             sort
             are
             they
             most
             tenderly
             beloved
             of
             his
             Father
             ,
             
               Who
               so
               loved
               them
               ,
               that
               he
               gave
               his
               only
               begotten
               Sonne
               ,
               that
               whosoever
               beleiveth
               on
               him
               ,
               should
               not
               perish
               ,
               but
               have
               everlasting
               life
               ,
               Iohn
            
             3.
             16.
             
             And
             for
             their
             relation
             there
             is
             no
             relation
             of
             dearenesse
             by
             which
             their
             indearednesse
             to
             God
             the
             Father
             ,
             and
             the
             
               Lord
               Jesus
               Christ
            
             is
             not
             expressed
             .
             They
             are
             his
             
               little
               flock
               ,
               Luke
            
             12.
             32.
             
             And
             a
             good
             sheepheard
             is
             tender
             over
             his
             flocke
             :
             they
             are
             his
             
               servants
               ,
               Iohn
            
             12.
             26.
             
             And
             of
             these
             ,
             good
             masters
             are
             carefull
             :
             they
             are
             his
             friends
             ,
             Iohn
             16.
             15.
             and
             true
             friends
             are
             very
             
             mindefull
             of
             their
             friends
             :
             they
             are
             
               his
               peculiar
               people
               ,
               Tit.
               2.
               14.
               1.
               
               Pet.
            
             2.
             9.
             and
             a
             good
             Prince
             is
             very
             tender
             of
             his
             peoples
             safety
             :
             they
             are
             his
             
               brethren
               ,
               Heb.
            
             2.
             11.
             and
             true-hearted
             brethren
             are
             very
             regardfull
             of
             their
             brethrens
             good
             :
             they
             are
             
               his
               children
               ,
               v.
               13.
               the
               sonnes
               of
               God
               ,
               1.
               
               Iohn
               3.
               1.
               heires
               of
               God
               ,
               joynt
               heires
               with
               Christ
               ,
               Rom.
            
             8.
             17.
             and
             strong
             is
             the
             affection
             of
             a
             Father
             to
             his
             Child
             ,
             his
             sonne
             ,
             his
             heire
             :
             they
             are
             the
             
               spouse
               of
               Christ
               ,
               Eph.
            
             5.
             23.
             25.
             and
             what
             is
             a
             man
             more
             zealously
             affected
             to
             ,
             then
             to
             his
             beloved
             spouse
             ?
             they
             are
             
               his
               members
               ,
               v.
            
             30.
             and
             what
             
             is
             it
             that
             a
             man
             will
             not
             give
             or
             doe
             to
             save
             his
             members
             ?
             whence
             it
             is
             that
             he
             that
             sheweth
             kindnesse
             to
             them
             doth
             it
             to
             Christ
             ,
             Math.
             25.
             40.
             the
             neglecting
             of
             shewing
             mercy
             to
             them
             is
             a
             deniall
             of
             it
             to
             Christ
             ,
             v.
             45.
             
             And
             an
             offence
             to
             them
             
               a
               sinnne
               againg
               Christ
               ,
               1.
               
               Cor.
            
             8.
             12.
             
             Their
             sufferings
             
               Christs
               sufferings
               ,
               Coloss.
            
             1.
             24.
             
             This
             was
             the
             reason
             why
             Christ
             when
             he
             spake
             to
             Saul
             from
             heaven
             ,
             going
             about
             the
             persecuting
             of
             beleivers
             at
             Damascus
             ,
             said
             thus
             to
             him
             ,
             
               Saul
               ,
               Saul
               why
               persecutest
               thou
               me
               ,
               Acts
               9.
               4
               ,
               5.
               
               Saul
            
             thought
             that
             hee
             had
             bent
             himselfe
             onely
             
             against
             a
             company
             of
             peevish
             refractary
             people
             ,
             whom
             hee
             thought
             worthy
             of
             all
             punishment
             for
             their
             obstinate
             adhering
             to
             their
             profession
             ,
             by
             him
             conceived
             impious
             superstition
             ,
             and
             heresy
             :
             but
             it
             was
             indeed
             Christ
             himselfe
             who
             was
             persecuted
             ,
             and
             strucke
             at
             in
             their
             persecutions
             .
             And
             so
             it
             is
             in
             all
             the
             persecutions
             of
             beleivers
             for
             their
             faith
             and
             obedience
             .
             Now
             then
             Christ
             must
             needs
             be
             provoked
             greatly
             by
             the
             scandalizing
             of
             them
             whom
             hee
             loves
             so
             dearely
             ,
             accounts
             so
             neare
             to
             him
             :
             Doubtlesse
             what
             was
             said
             of
             the
             Iewes
             ,
             
               Zech.
               2.
               8.
               
               Hee
               that
               toucheth
               
               you
               ,
               toucheth
               the
               apple
               of
               his
               eye
               ,
            
             is
             truely
             verified
             of
             all
             true
             beleivers
             ,
             hee
             that
             toucheth
             them
             toucheth
             the
             apple
             (
             if
             I
             may
             so
             speake
             )
             of
             Gods
             eye
             ,
             which
             he
             will
             not
             let
             passe
             unrevenged
             .
             2.
             
             The
             sinne
             of
             scandalizing
             beleivers
             in
             Christ
             as
             it
             is
             against
             those
             whom
             Christ
             loves
             ,
             and
             are
             neare
             and
             deare
             to
             him
             ,
             so
             it
             tends
             directly
             to
             the
             overthrow
             of
             Christs
             kingdome
             .
             For
             to
             what
             end
             are
             they
             persecuted
             for
             the
             faith
             and
             service
             of
             Christ
             ,
             to
             what
             end
             are
             they
             tempted
             to
             sinne
             ,
             harmed
             in
             their
             consciences
             ,
             but
             that
             they
             may
             be
             alienated
             from
             Christ
             ,
             
             withdrawen
             from
             subjection
             to
             him
             ,
             hindred
             in
             his
             service
             ?
             Sauls
             persecuting
             of
             David
             is
             construed
             as
             if
             hee
             had
             bid
             him
             goe
             serve
             other
             Gods
             ,
             
               they
               have
               driven
               me
               ,
               saith
            
             David
             ,
             
               out
               this
               day
               from
               abiding
               in
               the
               inheritance
               of
               the
               Lord
               ,
               saying
               goe
               serve
               other
               Gods.
               1.
               
               Sam.
            
             26.
             19.
             
             Nor
             can
             it
             be
             otherwise
             interpreted
             but
             that
             they
             which
             scandalize
             little
             ones
             that
             beleive
             in
             Christ
             for
             their
             faith
             and
             obedience
             sake
             ,
             doe
             as
             good
             as
             say
             ,
             beleive
             not
             ,
             obey
             not
             Christ.
             Now
             all
             such
             cannot
             but
             fall
             heavily
             under
             the
             wrath
             of
             God
             ,
             and
             of
             Christ
             Iesus
             the
             universall
             
             Iudge
             .
             What
             he
             said
             ,
             Luk.
             19.
             27.
             will
             be
             verified
             of
             them
             :
             
               As
               for
               those
               mine
               enemies
               that
               would
               not
               that
               I
               should
               raigne
               over
               them
               ,
               bring
               them
               hither
               ,
               and
               slay
               them
               before
               me
               .
               For
               loe
               thine
               enemies
               O
               Lord
               ,
               Loe
               thine
               enemies
               shall
               perish
               ,
               and
               all
               the
               workers
               of
               iniquity
               shall
               bee
               scattered
               .
               Psal.
            
             92.
             9.
             3.
             
             As
             it
             tends
             to
             the
             overthrow
             of
             Christs
             kingdome
             ,
             so
             especially
             in
             the
             last
             sorts
             of
             scandalizing
             it
             ariseth
             out
             of
             hatred
             of
             Christ
             ,
             his
             people
             ,
             kingdome
             ,
             and
             Gospell
             ;
             which
             shewes
             a
             most
             wicked
             heart
             ,
             and
             causeth
             intollerable
             provocation
             to
             anger
             .
             4.
             
             In
             the
             
             practise
             of
             this
             sinne
             ,
             especially
             by
             persecution
             ,
             what
             are
             scandalizers
             but
             as
             Satans
             hands
             to
             execute
             what
             hee
             instigates
             them
             to
             ?
             Our
             Saviour
             in
             his
             Epistle
             to
             the
             Church
             of
             
               Smyrna
               ,
               Revel
            
             .
             2.
             10.
             tells
             that
             Church
             
               that
               the
               Divell
               should
               cast
               some
               of
               them
               into
               prison
               that
               they
               might
               bee
               tryed
               ,
               and
               they
               should
               have
               tribulation
               ten
               dayes
               .
            
             Are
             wee
             to
             thinke
             that
             the
             Divell
             did
             in
             his
             owne
             person
             lay
             hands
             on
             any
             of
             the
             beleivers
             of
             that
             Church
             ,
             and
             by
             might
             hale
             them
             to
             prison
             ,
             as
             Saul
             intended
             to
             doe
             at
             Damascus
             ?
             Nay
             ,
             wee
             find
             no
             record
             for
             any
             such
             thing
             ,
             nor
             is
             
             it
             agreeable
             to
             the
             course
             of
             Gods
             providence
             whereby
             hee
             rules
             the
             world
             .
             But
             rather
             we
             are
             to
             thinke
             that
             the
             Divell
             is
             said
             to
             cast
             them
             into
             prison
             ,
             because
             he
             excited
             the
             Infidell
             rulers
             of
             those
             times
             to
             doe
             it
             ,
             who
             therein
             tooke
             on
             them
             the
             person
             of
             the
             Divell
             as
             Iudas
             did
             ,
             when
             he
             betrayed
             Christ
             ,
             and
             Peter
             (
             though
             in
             another
             manner
             )
             when
             hee
             disswaded
             Christ
             from
             his
             willingnesse
             to
             suffer
             .
             Now
             that
             which
             is
             promoted
             by
             Satan
             ,
             who
             is
             the
             Father
             of
             all
             evill
             ,
             and
             the
             grand
             enemy
             of
             Christ
             cannot
             but
             bee
             most
             odious
             to
             him
             ,
             and
             procure
             his
             
             wrath
             ,
             specially
             when
             men
             suffer
             themselves
             to
             be
             made
             Satans
             professed
             Agents
             and
             servants
             to
             doe
             his
             will.
             
          
           
             For
             application
             of
             this
             truth
             .
             
             1.
             wee
             may
             hereby
             perceive
             the
             tender
             care
             which
             Christ
             hath
             over
             his
             people
             .
             He
             takes
             their
             scandals
             as
             if
             he
             himselfe
             were
             scandalized
             ,
             their
             injuries
             as
             his
             owne
             injuries
             ,
             the
             persecuting
             of
             them
             as
             the
             persecuting
             of
             himselfe
             ,
             which
             hee
             will
             not
             suffer
             to
             escape
             unpunished
             .
             
               Pretious
               in
               the
               sight
               of
               the
               Lord
               is
               the
               death
               of
               the
               Saints
               ,
            
             saith
             the
             
               Psalmist
               ,
               Psal.
            
             116.
             15.
             
             Their
             lives
             are
             pretious
             ,
             and
             their
             death
             
             is
             pretious
             .
             I
             may
             adde
             ,
             even
             their
             reproaches
             ,
             their
             injuries
             ,
             their
             false
             accusations
             ,
             their
             scandalls
             are
             pretious
             ,
             not
             sold
             for
             nought
             ,
             nor
             valued
             as
             no
             losse
             .
             Albeit
             sometimes
             it
             may
             seeme
             so
             ,
             yet
             it
             is
             not
             in
             truth
             so
             as
             the
             Psalmist
             complaines
             ,
             
               Psal.
               44.
               12.
               
               Thou
               sellest
               thy
               people
               for
               nought
               ,
               and
               dost
               not
               increase
               by
               their
               price
               .
            
             Nay
             rather
             
               their
               haires
               are
               numbred
               ,
               Luke
               12.
               7.
               
               Hee
               that
               valewes
               sparrowes
               ,
            
             doth
             not
             account
             his
             childrē
             as
             nought
             worth
             :
             doubtlesse
             the
             meanest
             of
             his
             Saints
             hath
             
               his
               teares
               bottled
               ;
               and
               his
               flittings
               numbred
               ,
               and
               all
               his
               injuries
               
               booked
               .
               Psal.
            
             56.
             8.
             
             And
             that
             to
             some
             end
             ,
             even
             that
             they
             may
             be
             recompensed
             in
             them
             ,
             revenged
             on
             their
             adversaries
             .
             A
             great
             Cordiall
             this
             should
             be
             to
             Christs
             little
             ones
             ,
             to
             persist
             in
             the
             faith
             notwithstanding
             their
             scandalls
             ,
             
               sith
               this
               light
               affliction
               ,
               which
               is
               but
               for
               a
               moment
               ,
               worketh
               for
               them
               a
               farre
               more
               exceeding
               ,
               &
               eternall
               weight
               of
               glory
               :
               2.
               
               Cor.
            
             4.
             17.
             
             And
             as
             it
             hath
             been
             some
             content
             to
             some
             spirits
             dying
             ,
             that
             they
             knew
             their
             death
             should
             not
             be
             unrevenged
             ;
             so
             it
             may
             bee
             a
             comfort
             to
             beleivers
             ,
             that
             their
             persecutions
             shall
             be
             required
             ,
             hee
             will
             doe
             
             right
             to
             them
             ,
             justice
             on
             their
             enemies
             .
          
           
             2.
             
             It
             should
             further
             direct
             us
             when
             wee
             are
             scandalized
             to
             commit
             our
             cause
             to
             God
             ,
             
             to
             our
             Lord
             Christ.
             Thus
             did
             Zechariah
             when
             they
             stoned
             him
             with
             stones
             ,
             hee
             said
             ,
             
               The
               Lord
               looke
               upon
               it
               ,
               and
               require
               it
               .
               2.
               
               Chr
               :
            
             24.
             22.
             
             And
             thus
             did
             our
             Lord
             Christ
             1.
             
             
               Pet.
               2.
               23.
               when
               he
               suffered
               he
               threatned
               not
               ,
               but
               committed
               himselfe
               to
               him
               that
               judgeth
               righteously
               .
            
             So
             should
             we
             :
             else
             wee
             intrence
             on
             Gods
             prerogative
             ,
             who
             hath
             said
             ,
             
               vengeance
               is
               mine
               and
               I
               will
               repay
               .
               Rom
               ▪
            
             12.
             19.
             wee
             disadvantage
             our selves
             by
             hindering
             
             the
             recompence
             of
             our
             patience
             ,
             wee
             marre
             our
             cause
             by
             making
             it
             evill
             ,
             which
             otherwise
             would
             be
             good
             ,
             wee
             harme
             our selves
             by
             moving
             God
             to
             anger
             for
             our
             miscarriage
             .
             It
             s
             our
             wisdome
             to
             forbeare
             avenging
             our
             selvs
             ,
             else
             we
             shall
             shew
             that
             we
             remember
             not
             Christs
             love
             to
             us
             ,
             nor
             trust
             his
             care
             over
             us
             .
          
           
             3.
             
             From
             hence
             scandalizers
             may
             take
             the
             right
             measure
             of
             their
             sinne
             :
             
             and
             the
             greatnesse
             of
             their
             punishment
             .
             They
             thinke
             commonly
             when
             they
             persecute
             beleivers
             ,
             godly
             preachers
             ,
             faithfull
             christians
             ,
             they
             doe
             but
             speake
             against
             ,
             and
             vexe
             ,
             
             and
             oppose
             a
             company
             of
             peevish
             ,
             precise
             ,
             silly
             weak
             folke
             .
             Thus
             did
             Paul
             imagine
             when
             he
             persecuted
             the
             Church
             of
             God.
             But
             Christ
             told
             him
             otherwise
             ,
             
               I
               am
               Iesus
               whom
               thou
               persecutest
               .
               Acts.
            
             9.
             5.
             
             And
             so
             doe
             all
             that
             are
             moved
             by
             the
             same
             spirit
             ,
             and
             walke
             the
             same
             way
             .
             For
             wherefore
             are
             beleivers
             hated
             ?
             Is
             it
             not
             for
             their
             constancy
             in
             the
             faith
             ,
             their
             profession
             of
             the
             truth
             ,
             their
             zeale
             to
             Christs
             kingdome
             ,
             their
             obedience
             to
             his
             precepts
             ?
             The
             scandalizing
             of
             them
             then
             can
             bee
             no
             other
             but
             an
             offence
             of
             Christ.
             There
             may
             bee
             some
             that
             may
             thinke
             
             they
             love
             Christ
             ,
             and
             yet
             scandalize
             his
             little
             ones
             .
             But
             this
             cannot
             bee
             :
             the
             love
             of
             Christ
             and
             of
             the
             brethren
             goe
             together
             ,
             as
             S.
             Iohn
             strongly
             proves
             ,
             in
             his
             first
             Epistle
             .
             Know
             then
             ,
             that
             scandalizing
             of
             Christs
             members
             is
             no
             lesse
             then
             the
             offending
             of
             Christ
             ,
             and
             will
             be
             punished
             ,
             as
             if
             his
             person
             were
             directly
             struck
             at
             .
             
               Behold
               the
               Lord
               commeth
               with
               ten
               thousands
               of
               his
               Saints
               to
               execute
               Iudgement
               upon
               all
               ,
               and
               to
               convince
               all
               that
               are
               ungodly
               among
               them
               of
               all
               their
               ungodly
               deeds
               ,
               and
               of
               all
               their
               hard
               speeches
               ,
               which
               ungodly
               sinners
               have
               spoken
               against
               him
               .
            
             
             Iude
             14.
             15.
             
          
           
             Lastly
             this
             may
             startle
             those
             that
             practise
             this
             course
             of
             scandalizing
             :
             
             those
             that
             beleive
             in
             Christ
             are
             in
             appearance
             little
             ones
             ,
             of
             small
             power
             ,
             contemptible
             ,
             and
             therefore
             they
             are
             ready
             to
             think
             they
             may
             harme
             them
             with
             impunity
             .
             But
             it
             were
             good
             for
             them
             to
             remember
             Solomons
             caveat
             
               Prov.
               22.
               22
               ,
               23.
               
               Robbe
               not
               the
               poore
               because
               he
               is
               poore
               :
               neither
               oppresse
               the
               afflicted
               in
               the
               gate
               .
               For
               the
               Lord
               will
               pleade
               their
               cause
               ,
               and
               spoyle
               the
               soule
               of
               them
               that
               spoyled
               them
               .
            
             Consider
             what
             a
             doome
             is
             here
             threatned
             to
             scandalizers
             of
             beleivers
             .
             Bee
             
             assured
             that
             Gods
             righteousnesse
             ,
             his
             love
             to
             his
             people
             ,
             his
             owne
             cause
             requires
             this
             severity
             at
             his
             hands
             .
             Know
             that
             ther
             's
             no
             escaping
             unlesse
             they
             could
             fight
             against
             God
             ,
             and
             were
             stronger
             then
             hee
             .
             Provoke
             not
             then
             a
             couragious
             Lion
             ,
             stirre
             not
             up
             the
             wrath
             of
             the
             Omnipotent
             God.
             
               Touch
               not
               his
               annointed
               ,
               doe
               his
               Prophets
               no
               harme
               .
            
             Shew
             them
             all
             kindnesses
             on
             earth
             ,
             that
             what
             they
             cannot
             ,
             their
             Saviour
             may
             recompense
             in
             heaven
             :
             
               that
               when
               yee
               faile
               they
               may
               receive
               you
               into
               everlasting
               habitations
               .
            
          
           
             FINIS
             .
          
           
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A62865-e2660
           
             §
             1.
             
             Eccl.
             12.
             11
             
             The
             speaker
             and
             occasion
             of
             the
             words
             .
          
           
             §
             The
             partition
             of
             the
             text
             .
          
           
             §
             3.
             
             The
             explication
             of
             the
             word
             Scandall
             in
             the
             proper
             acception
             .
          
           
             Lexic
             .
             in
             voce
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             §
             Scandall
             in
             the
             Scripture
             use
             .
          
           
             Ps.
             69.
             23.
             
          
           
             Rom.
             11.
             9
             
          
           
             §.
             Of
             the
             sorts
             of
             effective
             scandall
             .
          
           
             §.
             6.
             
             The
             necessity
             of
             scādals
             .
          
           
             §.
             7.
             
             In
             respect
             of
             scandalizers
             .
          
           
             §
             8.
             
             Of
             persons
             Scandalized
             .
          
           
             §.
             9.
             
             Of
             Satan
             .
          
           
             §
             10.
             
             Of
             God.
             
          
           
             Ezek.
             3.
             20.
             
          
           
             §
             11.
             
             For
             what
             ends
             ordered
             by
             him
             .
          
           
             Enchir.
             ad
             Laur
             c.
             96.
             
          
           
             §.
             12.
             
             The
             application
             ▪
             1.
             
             To
             iustifie
             religion
             notwithstanding
             the
             scandals
             of
             the
             professors
             of
             it
             .
          
           
             §.
             13.
             
             To
             magnify
             the
             providence
             of
             God.
             
          
           
             §
             14.
             3
             
             To
             teach
             men
             to
             walk
             circumspectly
             .
          
           
             §.
             15.
             4.
             
             To
             waite
             for
             Christs
             comming
             .
          
           
             §.
             1.
             
             The
             explication
             of
             the
             words
             of
             the
             second
             proposition
             of
             the
             Text.
             
          
           
             §
             2.
             
             That
             a
             woe
             belongs
             to
             Scandalizers
             .
          
           
             §
             3.
             
          
           
             §.
             4.
             
             Who
             are
             Scandalizers
             ,
             and
             to
             what
             Scandalizing
             woe
             belongs
             
          
           
             Iames
             1.
             14
             
          
           
             Qu.
             
          
           
             Ans.
             
          
           
             Lib.
             4.
             de
             gubernat
             ▪
             Dei.
             
          
           
             §
             6
             Why
             a
             woe
             belongs
             to
             them
             .
          
           
             Rom.
             7.
             13.
             
          
           
             §.
             7.
             
          
           
             §
             8.
             
             Application
             1.
             to
             manifest
             the
             danger
             ●f
             scandalizers
             .
          
           
             §.
             9.
             2
             
             To
             admonish
             them
             of
             their
             sin
             .
          
           
             §
             10.
             
             Directions
             to
             avoide
             it
             .
          
           
             §
             1.
             
             Scandalizing
             distributed
             into
             foure
             waies
             
          
           
             §
             2.
             
             A
             woe
             belongs
             to
             them
             that
             scandalize
             by
             sinfull
             example
             .
          
           
             §
             3.
             
             What
             actions
             of
             sinfull
             example
             doe
             scādalize
             .
          
           
             Qu.
             
          
           
             Ans.
             
          
           
             Qu.
             
          
           
             Ans.
             
          
           
             §.
             4.
             
             How
             they
             doe
             scandalize
             .
          
           
             Lib.
             4.
             de
             guber
             .
             Dei.
             
          
           
             §.
             3.
             
             Why
             a
             woe
             belongs
             to
             such
             .
          
           
             §.
             6.
             
             Application
             1.
             to
             move
             them
             to
             mourne
             that
             scandalize
             by
             sinfull
             example
             .
          
           
             §.
             7.
             2.
             
             To
             move
             men
             to
             take
             heed
             of
             scandalizeing
             by
             sinfull
             example
             .
          
           
             §.
             8.
             3.
             
             And
             others
             that
             they
             be
             not
             scandalized
             by
             sinfull
             example
             .
          
           
             §.
             9.
             
             Directions
             to
             prevent
             it
             .
          
           
             §.
             1.
             
             A
             woe
             belongs
             to
             scandalizers
             by
             abuse
             of
             liberty
             in
             things
             lawfull
             .
          
           
             §.
             2.
             
             Reasons
             thereof
             out
             of
             S.
             Paules
             Epistles
             .
          
           
             §.
             3.
             
             The
             difficulty
             of
             this
             point
             ,
             and
             quaeres
             propounded
             to
             cleare
             it
             .
          
           
             §.
             4.
             
             Answere
             of
             the
             first
             quaere
             what
             are
             things
             lawfull
             &
             indifferent
             ,
             and
             what
             is
             our
             liberty
             in
             their
             use
             .
          
           
             §.
             5.
             
             What
             waies
             our
             liberty
             in
             things
             indifferent
             may
             be
             restrained
             .
          
           
             §
             6.
             
             The
             summary
             of
             the
             Apostles
             resolutions
             about
             scandall
             in
             the
             use
             of
             things
             indifferent
             delivered
             .
             Rom.
             14.
             
          
           
             §
             7.
             
             And
             1.
             
             Cor.
             8.
             9.
             10.
             chapters
             .
          
           
             §.
             8.
             
             Que.
             1.
             
             Who
             are
             to
             avoyde
             scandalizing
             by
             abuse
             of
             liberty
             in
             things
             indifferent
             .
          
           
             §.
             9.
             
             Que.
             2.
             
             Scandalizing
             of
             whom
             by
             such
             abuse
             is
             to
             be
             avoyded
             .
          
           
             §.
             10.
             
             Que.
             3.
             
             Whether
             strong
             ones
             are
             obnoxious
             to
             such
             scandall
             .
          
           
             §
             11.
             
             Que.
             4.
             
             Who
             are
             to
             be
             accounted
             weake
             ones
             nec
             to
             be
             thus
             scandalized
             ?
          
           
             §
             12.
             
             Qu.
             5.
             what
             evill
             consequent
             on
             our
             action
             makes
             scandalizing
             of
             this
             sort
             .
          
           
             §.
             13.
             
             Que.
             6.
             
             How
             long
             we
             are
             to
             forbear
             our
             liberty
             for
             feare
             of
             scandall
             .
          
           
             §.
             14.
             
             Que.
             7.
             
             What
             foresight
             of
             scandall
             consequent
             is
             necessary
             to
             make
             a
             man
             culpabie
             of
             scandalizing
             this
             way
             .
          
           
             §.
             15.
             
             Que.
             8.
             
             Whether
             the
             restraint
             of
             our
             liberty
             for
             feare
             of
             scandall
             be
             universall
             .
          
           
             §.
             16.
             
             Que.
             9.
             
             Whether
             scandall
             may
             be
             by
             omission
             of
             the
             use
             of
             our
             liberty
             .
          
           
             §.
             17.
             
             Que.
             10.
             
             Whether
             a
             community
             or
             a
             magistrate
             may
             be
             scandalized
             .
          
           
             §
             18.
             
             Que.
             11.
             
             What
             we
             are
             to
             doe
             where
             there
             is
             danger
             of
             scandall
             one
             way
             and
             of
             disobedience
             to
             the
             Magistrate
             another
             way
             .
          
           
             §.
             19.
             
             Que.
             12.
             
             What
             we
             are
             to
             doe
             in
             case
             of
             scandall
             ,
             either
             by
             using
             or
             not
             using
             our
             liberty
             ?
          
           
             §.
             20.
             
             Que.
             13.
             
             What
             we
             are
             to
             doe
             ,
             when
             the
             forbearing
             of
             our
             liberty
             endangers
             the
             losse
             of
             it
             .
          
           
             §.
             21.
             
             Que.
             14.
             
             What
             are
             we
             to
             doe
             when
             there
             is
             danger
             of
             life
             by
             not
             using
             our
             liberty
             ,
             of
             scandall
             by
             using
             it
             .
          
           
             §.
             22.
             
             Que.
             15.
             
             What
             we
             are
             to
             doe
             when
             there
             is
             feare
             of
             scandall
             to
             some
             and
             hope
             and
             hope
             of
             good
             to
             others
             by
             use
             of
             our
             liberty
             .
          
           
             §
             23.
             
             Que.
             16.
             
             How
             farre
             we
             are
             to
             regarde
             the
             Scandal
             that
             ariseth
             from
             fancy
             without
             any
             probable
             reason
             ?
          
           
             §.
             24.
             
             Application
             1.
             
             To
             manifest
             the
             uncharitablenes
             of
             scandalizers
             by
             abuse
             of
             their
             liberty
             .
          
           
             §.
             25.
             2.
             
             To
             disswade
             them
             from
             this
             sin
             ,
             with
             directions
             against
             it
             .
          
           
             §.
             26.
             3.
             
             To
             admonish
             men
             of
             being
             scandalized
             by
             anothers
             use
             of
             his
             liberty
             ,
             and
             directions
             to
             that
             end
             .
          
           
             §.
             1.
             
             A
             woe
             belongs
             to
             scandalizers
             by
             enticing
             practises
             .
          
           
             §.
             2.
             
             How
             men
             Scandalize
             by
             enticing
             practises
             .
          
           
             §.
             3.
             
             Difference
             of
             scandalizers
             by
             enticing
             practises
             in
             respect
             of
             the
             part
             they
             act
             therein
             .
          
           
             §.
             4.
             
             Difference
             of
             scandalizers
             by
             enticing
             practises
             in
             respect
             of
             the
             motives
             which
             incite
             them
             .
          
           
             §.
             5.
             
             Difference
             of
             scandalizers
             by
             enticing
             practises
             according
             to
             the
             matter
             wherein
             they
             scandalize
             .
          
           
             §.
             6.
             
             The
             reasons
             of
             the
             woe
             due
             to
             this
             scandalizing
             .
          
           
             §.
             7.
             
             Application
             1
             ▪
             To
             manifest
             the
             great
             guilt
             of
             Scandalizers
             in
             this
             kind
             .
          
           
             §.
             8.
             2.
             
             To
             admonish
             men
             to
             take
             heed
             of
             scandalizing
             this
             way
             .
          
           
             §.
             9.
             
             And
             those
             that
             are
             apt
             to
             be
             scandalized
             .
          
           
             A
             woe
             belongs
             to
             scandalizers
             by
             persecution
             .
          
           
             §.
             2.
             
             How
             beleivers
             are
             persecuted
             .
          
           
             §
             3.
             
             How
             persecutions
             doe
             scandalize
             .
          
           
             §
             4.
             
             What
             woe
             belongs
             to
             scandalizers
             by
             persecution
             .
          
           
             §
             5.
             
             Application
             .
             1.
             
             To
             discover
             the
             danger
             of
             such
             scandalizers
             .
          
           
             §
             6.
             2.
             
             To
             deterre
             them
             from
             it
             .
          
           
             §
             7.
             3.
             
             To
             advise
             them
             that
             are
             in
             danger
             of
             being
             scandalized
             by
             persecutions
             .
          
           
             §
             1.
             
             The
             explication
             of
             the
             third
             proposition
             in
             the
             text
             .
          
           
             §
             2.
             
             Those
             that
             believe
             in
             Christ
             are
             little
             ones
             .
          
           
             §
             3.
             
             Some
             lesse
             then
             others
             in
             spiritual
             gifts
             and
             graces
             .
          
           
             §
             4.
             
             In
             power
             and
             dignity
             
          
           
             §.
             5.
             
             Beleivers
             commonly
             lesse
             then
             others
             in
             the
             world
             .
          
           
             §
             6.
             
             Little
             in
             their
             owne
             eyes
             .
          
           
             §.
             7.
             
             Application
             1.
             to
             advertise
             us
             of
             the
             estate
             of
             beleievrs
             in
             this
             world
             .
          
           
             §.
             8.
             2.
             
             To
             teach
             beleivers
             contentednesse
             in
             a
             low
             condition
             .
          
           
             §.
             9.
             3.
             
             To
             quicken
             their
             hope
             after
             heaven
             .
          
           
             §.
             10.
             4.
             
             To
             aggravate
             the
             sin
             of
             scandalizing
             beleivers
             .
          
           
             §.
             11.
             
             That
             the
             woe
             due
             to
             scandalizers
             of
             beleivers
             is
             greater
             then
             any
             temporall
             death
             .
          
           
             §.
             12.
             
             Who
             are
             to
             be
             accounted
             beleivers
             in
             Christ.
             
          
           
             §.
             13.
             
             Why
             so
             great
             vengeance
             is
             awarded
             to
             scandalizers
             of
             beleivers
             in
             Christ.
             
          
           
             §.
             14.
             
             Application
             1.
             
             To
             manifest
             Christs
             tender
             care
             over
             his
             people
             .
          
           
             §
             15.
             2.
             
             To
             teach
             us
             to
             commit
             our
             cause
             to
             him
             when
             we
             suffer
             for
             him
             .
          
           
             §
             16.
             3.
             
             To
             advertise
             scandalizers
             of
             the
             greatnesse
             of
             their
             sin
             ,
             and
             punishment
             .
          
           
             §
             17.
             4.
             
             To
             deterre
             them
             from
             their
             sin
             .