Væ scandalizantium, or, A treatise of scandalizing wherein the necessity, nature, sorts, and evills of scandalizing, are handled, with resolution of many questions thereto pertaining / preached at Lemster, in Herefordshire by Iohn Tombes ...
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;
S. Lycia Here, S. Matthew with Some inversion of the order used by S. Lycia, and Saint Mark, changed. 9. 42. The occasion of this speech is distinctly related by S. Matthew, to wit, the Disciples disceptation about preeminence;
n1 av av, n1 np1 p-acp d n1 pp-f dt n1 vvn p-acp n1 av, cc n1 vvb, vvn. crd crd dt n1 pp-f d n1 vbz av-j vvn p-acp np1 np1, p-acp n1, dt n2 n1 p-acp n1;
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.
and upon this text reads a lecture to them, of which these words Are part, S. Mark changed. 9. 39. inserts Another accident, to wit, S. Iohns forbidding Some that were not in Christ retinue, to cast out Devils in his name, together with our Saviors reply.
cc p-acp d n1 vvz dt n1 p-acp pno32, pp-f r-crq d n2 vbr n1, n1 vvb vvn. crd crd vvz j-jn n1, pc-acp vvi, n1 npg1 vvg d cst vbdr xx p-acp npg1 n1, pc-acp vvi av n2 p-acp po31 n1, av p-acp po12 ng1 n1.
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.
That which Maldonate hath observed is right, that the occasion is plainly Set down, and the order right in S. Matthew; Here in S. Lycia the words Are put loco alieno in Another place.
d r-crq fw-it vhz vvn vbz j-jn, cst dt n1 vbz av-j vvn a-acp, cc dt n1 j-jn p-acp n1 np1; av p-acp n1 av dt n2 vbr vvn fw-it fw-it p-acp j-jn n1.
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 NONLATINALPHABET is as much as NONLATINALPHABET, in Saint Matthew NONLATINALPHABET, is as much as NONLATINALPHABET often used by Aristotle as equivalent to NONLATINALPHABET:
the third v. 2. aggravates that woe to them that Scandalise one sort of Persons called little ones, by an uneven comparison of their woe with a less, but a very grievous one: It were better etc. To begin with the First proposition is as much as, in Saint Matthew, is as much as often used by Aristotle as equivalent to:
dt ord n1 crd vvz d n1 p-acp pno32 d vvi crd n1 pp-f n2 vvn j pi2, p-acp dt j n1 pp-f po32 n1 p-acp dt av-dc, cc-acp dt j j pi: pn31 vbdr jc av pc-acp vvi p-acp dt ord n1 vbz p-acp d c-acp, p-acp n1 np1, vbz p-acp d c-acp av vvn p-acp np1 p-acp j p-acp:
That which most requires explication is the word NONLATINALPHABET translated offences: which word is originally a greek word, but by use taken into our English language,
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,
Such accidents the Prophet Isaiah intimates to follow on the putting of NONLATINALPHABET Isay. 8. v. 15. where foretelling that Christ should be NONLATINALPHABET translated by S. Peter 1. Pet. 2. 7. NONLATINALPHABET he tells us that many shall stumble and fall,
Such accidents the Prophet Isaiah intimates to follow on the putting of Saiah 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 fallen,
d n2 dt n1 np1 vvz pc-acp vvi p-acp dt n-vvg pp-f np1 crd n1 crd n1 vvg cst np1 vmd vbi vvn p-acp n1 np1 crd np1 crd crd pns31 vvz pno12 d d vmb vvi cc vvi,
But what ever the originall of the word be, certain it is, that in the new Testament it is Synonymous to NONLATINALPHABET, that at which a man dasheth his foot,
But what ever the original 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. NONLATINALPHABET is used as equivalent to NONLATINALPHABET & NONLATINALPHABET, which signify a snare or toyle, by which in hunting wild beasts are taken.
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 toil, by which in hunting wild beasts Are taken.
By which words the Hebrew words NONLATINALPHABET from NONLATINALPHABET to fall (to which NONLATINALPHABET most aptly answers) and NONLATINALPHABET and NONLATINALPHABET used Psal. 69. 22. Isai. 8. 14. 15. which signify a gin,
By which words the Hebrew words from to fallen (to which most aptly answers) and and used Psalm 69. 22. Isaiah 8. 14. 15. which signify a gin,
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,
Out of that which hath been said, we may Easily perceive that a Scandal in the notation of the word signifies such a block, piece of wood, stone or the like, At which a beast or man dashing or hiting themselves fallen or otherwise catch harm,
av pp-f d r-crq vhz vbn vvn, pns12 vmb av-j vvi cst dt n1 p-acp dt n1 pp-f dt n1 vvz d dt n1, n1 pp-f n1, n1 cc dt j, p-acp r-crq dt n1 cc n1 vvg cc vvg px32 vvn cc av vvb n1,
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.
Scandal then properly is applied to that whereby the body is hurt the laying of which is forbidden Levit. 19. 14. and Therefore a woe belongs to him that lays 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.
But Here doubtless 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 soul is harmed.
p-acp av av-j po12 n1 vvz xx d dt n1 c-acp vvz dt n1, cc-acp (c-acp pn31 vbz av-j vvn pc-acp vvi) d dt crd c-acp c-crq dt n1 cc n1 vbz vvn.
Now the harming of the mind is by causing griefe, and so Rom. 14. 15. NONLATINALPHABET is grieved, is as much as NONLATINALPHABET is scandalized, or stirring up anger, displeasure, enmity,
Now the harming of the mind is by causing grief, and so Rom. 14. 15. is grieved, is as much as is scandalized, or stirring up anger, displeasure, enmity,
av dt vvg pp-f dt n1 vbz p-acp vvg n1, cc av np1 crd crd vbz vvn, vbz p-acp d c-acp vbz vvn, cc vvg a-acp n1, n1, n1,
as whē our Saviour saith Math. 17. 27. NONLATINALPHABET that we may not scandalize them, that is, we may not provoke them to anger or enmity against us.
as when our Saviour Says Math. 17. 27. that we may not scandalise them, that is, we may not provoke them to anger or enmity against us.
c-acp c-crq po12 n1 vvz np1 crd crd cst pns12 vmb xx vvi pno32, cst vbz, pns12 vmb xx vvi pno32 p-acp n1 cc n1 p-acp pno12.
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,
But chiefly the mind or soul is harmed by committing since, as the actium of him that sat At meat in the Idols temple became a Scandal in emboldening Others to communicate with Idolaters in Idolatry 1. Cor. 8. 9. 10. and balaam is said to teach Balaam to lay a stumbling block before the children of Israel to eat things sacrificed to Idols,
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:
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 since, though he be pleased thereby:
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.
and hurteth his soul, the thing which is the scandal acting nothing to move the person to harm himself, which Therefore may not unfitly be called an objective scandal.
cc vvz po31 n1, dt n1 r-crq vbz dt n1 vvg pix pc-acp vvi dt n1 pc-acp vvi px31, r-crq av vmb xx av-j vbi vvn dt n1 n1.
So was the Babylonish garment to Achan, Bathsheba's nakednesse to David, the Altar of Damascus to Ahaz, &c. Such are to many others a glasse of wine, a wanton picture, a book of Magick, and the like.
So was the Babylonish garment to achan, Bathsheba's nakedness to David, the Altar of Damascus to Ahaz, etc. Such Are to many Others a glass of wine, a wanton picture, a book of Magic, and the like.
av vbds dt np1 n1 p-acp np1, npg1 n1 p-acp np1, dt n1 pp-f np1 p-acp np1, av d vbr p-acp d n2-jn dt n1 pp-f n1, dt j-jn n1, dt n1 pp-f j-jn, cc dt j.
In which respect S. Iohn 1. Epist. Ch. 2. v. 10. tels us that hee that loveth his brother abideth in the light, NONLATINALPHABET, 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,
In which respect S. John 1. Epistle Christ 2. v. 10. tells us that he that loves his brother Abideth in the Light,, and a scandal is not in him, that is, he does not make his neighbours Prosperity his Brother's preferment, etc. to be a stumbling block to him to make him covetous, envious, etc. For the antithesis, v. 11. and the coherence of the text show it to be meant not of scandal, whereby through defect of love a man Causes Another to Stumble,
And to the same purpose it is said in that parallel place, Psal. 119. 165. Great peace have they which love thy law, NONLATINALPHABET 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.
And to the same purpose it is said in that parallel place, Psalm 119. 165. Great peace have they which love thy law, and there is no stumbling block to them, that is, by reason of their adhering to God's law, outward objects become not scandal to them.
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. Inactu, actually.
So was the actium of Joseph's Mistress to Ioseph. Peter's persuasion to our Lord christ, Mathew 16. 23. and this is termed Scandalum datum, sed non acceptum, given but not taken. 2. Inactu, actually.
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.
as Christ's preaching of eating his Flesh, and drinking his Blood was a scandal, John 6. 60. 61. and the preaching of christ Crucified is to carnal men.
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.
as in Balaams fact, Rev. 2. 14. In Ieroboam's fact, 1. Kings 12. 29. 30. and this is termed, Scandalum datum & acceptū: a scandal both taken and given.
c-acp p-acp npg1 n1, n1 crd crd p-acp npg1 n1, crd ng1 crd crd crd cc d vbz vvn, fw-la fw-la cc fw-la: dt n1 av-d vvn cc vvn.
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,
Now although I conceive our Saviour intended specially this last sort of Sandals in this place, they being the scandals by which a woe comes to the world,
av cs pns11 vvb po12 n1 vvd av-j d ord n1 pp-f n2 p-acp d n1, pns32 vbg dt n2 p-acp r-crq dt n1 vvz p-acp dt n1,
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.
and a woe belongs to the Authors of them, yet I know no absurdity in it to extend this proposition in the handling of it to all those sorts of scandals, by which the Souls or minds of men Are hurt.
cc dt n1 vvz p-acp dt n2 pp-f pno32, av pns11 vvb dx n1 p-acp pn31 pc-acp vvi d n1 p-acp dt n-vvg pp-f pn31 p-acp d d n2 pp-f n2, p-acp r-crq dt n2 cc n2 pp-f n2 vbr vvn.
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,
It is impossible or it cannot be otherwise, but that men's minds or Souls will be hurt with displicency, grief, anger, enmities, Sins occasioned by outward objects & actions of men, which either by accident,
pn31 vbz j cc pn31 vmbx vbi av, cc-acp d ng2 n2 cc n2 vmb vbi vvn p-acp n1, n1, n1, n2, n2 vvn p-acp j n2 cc n2 pp-f n2, r-crq av-d p-acp n1,
and they shall gather out of his kingdome NONLATINALPHABET all scandalls, hee doth plainely intimate that till then there will bee scandals even in his Church;
and they shall gather out of his Kingdom all scandals, he does plainly intimate that till then there will be scandals even in his Church;
cc pns32 vmb vvi av pp-f po31 n1 d n2, pns31 vdz av-j vvi cst p-acp av pc-acp vmb vbi n2 av p-acp po31 n1;
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;
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 Scandals is from Scandalizers;
dt ord n2 vbr, crd dt n2 j-vvg. crd vvn. crd np1, r-crq vhz av dt n1 p-acp d j n2. crd dt n1 pp-f n2 vbz p-acp n2;
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:
specially if their Persons be eminent either in Authority, dignity, or any other reputed excellency: One Jeroboam is sufficient to make a Whole Kingdom to since:
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;
so that one Way or Another all open Sins Sins will beget scandals, and Therefore such Sins being so many and so certain, it cannot be but that there should be an innumerous brood of scandals. 2. But beside viciousness of life in general;
av d crd n1 cc j-jn d j n2 n2 vmb vvi n2, cc av d n2 vbg av d cc av j, pn31 vmbx vbi cc-acp cst a-acp vmd vbi dt j n1 pp-f n2. crd p-acp p-acp n1 pp-f n1 p-acp n1;
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.
there Are Some special evils by which scandals Are multiplied. As 1. by malice. There Are that do data opera of Set purpose lay snares for their brothers.
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,
and their sleep is taken away unless they cause Some to fallen. Curae 4. 16. Balak hires balaam, balaam devises and Teaches Balak to lay a stumbling block before the children of Israel, Rev. 2. 14. Ionadab the son of Shimeah directs Ammon how to commit Incest with his sister, 2. Sam. 13 5. And these promoters of scandals Are likely none of the dullest,
cc po32 n1 vbz vvn av cs pns32 vvb d pc-acp vvi. np1 crd crd np1 n2 np1, np1 vvz cc vvz np1 pc-acp vvi dt j-vvg n1 p-acp dt n2 pp-f np1, n1 crd crd np1 dt n1 pp-f np1 vvz np1 c-crq pc-acp vvi n1 p-acp po31 n1, crd np1 crd crd cc d n2 pp-f n2 vbr j pi pp-f dt js,
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.
So devoted they Are to the Devils service that he can have them ready to serve his turn At small wages, Magna merces Quieta movere. It's wages enough for them to do hurt.
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:
As those, Rom. 14. 3. that despised them that did not eat as themselves & those whose knowledge puffed up, as the Apostle speaks, Cor. 8. 1. Thirdly, Imprudence in many Causes scandals:
c-acp d, np1 crd crd cst vvd pno32 cst vdd xx vvi p-acp px32 cc d r-crq n1 vvd a-acp, p-acp dt n1 vvz, np1 crd crd ord, n1 p-acp d vvz n2:
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.
but have pleasure in unrighteousness, Are not only by God's just judgement, but also by their own propensity Ensnared by Signs, lying wonders, deceaveablenesse of unrighteousness and strong delusions to believe lies. 2. Thessal.
p-acp vhi n1 p-acp n1, vbr xx av-j p-acp npg1 j n1, cc-acp av p-acp po32 d n1 vvn p-acp n2, vvg n2, n1 pp-f n1 cc j n2 pc-acp vvi n2. crd n1.
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.
A voluptuous man shall not need to be invited to sports, merriments etc. Sponte sua properat, he runs of his own accord, he will smell them out himself as a vulture does a Carcase.
dt j n1 vmb xx vvi pc-acp vbi vvn p-acp n2, n2 av fw-la fw-la fw-la, pns31 vvz pp-f po31 d n1, pns31 vmb vvi pno32 av px31 p-acp dt n1 vdz dt n1.
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.
Enmity against our Lord christ his person, impatience to be rebuked, false opinions from Exampl of Others, Common conceit, weakness from ignorance, dulness to conceive, mistakes of his Speeches, caused the Pharisees and Others to Stumble At christ and his words.
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,
so in the mind many scandals may arise from alienations of mind, misreports, mistakes etc. both of them that Are habitually depraved by a corrupt lust,
av p-acp dt n1 d n2 vmb vvi p-acp n2 pp-f n1, n2, vvz av d pp-f pno32 cst vbr av-j vvn p-acp dt j n1,
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.
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 God's Saints.
pns31 vhz dt n1 p-acp dt np1, dt n1 p-acp dt np1 np1, dt n1 p-acp np1 cc np1. cc pns31 vvz xx dt j-vvg n1 p-acp dt np1, dt np1, cc d pp-f dt js pp-f ng1 n2.
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:
And these he lays thick, with much art and cunning, baiting each with his peculiar bait, that were it not for the wonderful care of the Almighty, by his preventing and sustaining grace, no man could escape overthrow by them:
cc d pns31 vvz j, p-acp d n1 cc n-jn, vvg d p-acp po31 j n1, cst vbdr pn31 xx p-acp dt j n1 pp-f dt j-jn, p-acp po31 vvg cc j-vvg n1, dx n1 vmd vvi n1 p-acp pno32:
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.
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, Says S. Peter. 1. Epistle changed. 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:
Rom. 9. 33. God hath given them the Spirit of slumber, etc. Rom. 11. 8. 9. And for this cause God shall send them strong delusions, that they should believe a lie. 2. Thebes 2. 11. So that what ever be the Way, it is from God that Scandals fallen out:
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:
But we may Here ask with the Apostle, Rom. 11. 11. Have they stumbled that they should fallen? are scandals ordered by God only for the ruin of men? Doubtless not:
Pharoahs stumbling was made an occasion to shew Gods power, Exod. 9. 16. and the disobedience of Hophni and Phinehas 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,
Pharaohs stumbling was made an occasion to show God's power, Exod 9. 16. and the disobedience of Hophni and Phinehas for the inflicting of God's just vengeance, 1. Sam. 2. 25. & the unbelief of the Iewes, the showing mercy to the Gentiles, Rom. 11. 31. 32. In all of them there is a depth of Wisdom, riches of knowledge in God, who by unsearchable Judgments and undiscernible paths, brings his own Counsels to pass, v. 33. Though we 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.
nor why God does permit such pernicious evils as scandals in themselves be, yet the Almighty whose thoughts Are above our thoughts, whose ways Are higher then our ways does know.
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.
The wonders and Signs of false prophets, and Dreamers of dreams were permitted sometime to come to pass, to try whither we love the Lord our God with all our heart, & with all our soul.
dt n2 cc n2 pp-f j n2, cc n2 pp-f n2 vbdr vvn av pc-acp vvi pc-acp vvi, pc-acp vvi cs pns12 vvb dt n1 po12 np1 p-acp d po12 n1, cc p-acp d po12 n1.
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;
Deuteronomy 13. 3. And oportet esse Heresies, there must be also heresies that they which Are approved may be made manifest, 1. Cor. 11. 19. And in the business of the ambassadors 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. Chronicles 32. 31. So that one while God discovers a secret Hypocrite;
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.
Here he lets a stumbling block be the destruction of an obdurate sinner, there it becomes to be the witness of the faith, Obedience, patience and constancy of an upright believer.
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.
For application of this truth. 1. From hence we may frame Some answer to those that accuse Religion by reason of the Scandals that Are given by them that profess it.
p-acp n1 pp-f d n1. crd p-acp av pns12 vmb vvi d n1 p-acp d cst vvb n1 p-acp n1 pp-f dt n2 cst vbr vvn p-acp pno32 cst vvb pn31.
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,
If Scandals fallen out among Protestants, presently the Papists infer, that we Are not the true Church, the Separatist that we Are but an Antichristian Synagogue, the Libertine, and Carnal worldling, that those that profess more piety,
cs n2 vvb av p-acp n2, av-j dt njp2 vvb, cst pns12 vbr xx dt j n1, dt n1 cst pns12 vbr p-acp dt jp n1, dt n1, cc j n1, cst d cst vvb dc n1,
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.
For if malice did not blind them, they might by the same medium conclude against themselves, there being no sort of men among whom evil practises do not happen.
p-acp cs n1 vdd xx vvi pno32, pns32 vmd p-acp dt d fw-la vvb p-acp px32, a-acp vbg dx n1 pp-f n2 p-acp ro-crq j-jn n2 vdb xx vvi.
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.
Even among the Disciples of christ there was a thief, in the First Church of Christians there were a pair of Sacrilegious Hypocrites, in the best Churches there were dissensions, 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.
The worst that can be hence inferred is that no Church on earth is pure without mixture of dross, that wheat and tares grow together until the harvest. They that imagine a Church on earth without Scandals in life, without corruption in discipline do but fancy an Utopia, an Idea of a Church in their brains, which neither is nor ever will be in rerum naturâ. We have wherewith abundantly to justify our Religion and Church notwithstanding the accidents of Scandals, in that they Are condemned in our Doctrine, punished in our government, 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,
But that they Are necessary, by reason of men's corruptions, and Satan working even where there is true Religion, true Church, true Godliness, it's enough to answer them, that from the event of Scandals would argue, that our Religion is not true,
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,
but sow, and that thick too, snares and begins to catch the Saints by the heals, that over and beside the world, both good and bad should cast stumbling-blocks in our Way, either wittingly or by imprudence,
cc-acp vvb, cc cst av-j av, n2 cc vvz pc-acp vvi dt n2 p-acp dt n2, cst a-acp cc a-acp dt n1, d j cc j vmd vvi n2 p-acp po12 n1, av-d av-j cc p-acp n1,
& 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.
& withal natural corruption be so apt to be busy with them, and yet the Saints escape hell, get to heaven, sometime without any dangerous falls, sometime without any wounds, this is the admirable and gracious providence of God alone.
cc av j n1 vbb av j pc-acp vbi j p-acp pno32, cc av dt n2 vvb n1, vvb p-acp n1, av p-acp d j n2, av p-acp d n2, d vbz dt j cc j n1 pp-f np1 av-j.
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 be unhurt, to break through the host of philistines with safety, to walk on high pinnacles & not to fallen down headlong, to sail in the most rough and dangerous Seas, to shoot the most perilous gulfs,
cc av vbi j, pc-acp vvi p-acp dt n1 pp-f njp2 p-acp n1, pc-acp vvi p-acp j n2 cc xx pc-acp vvi a-acp av-j, pc-acp vvi p-acp dt av-ds j cc j n2, pc-acp vvi dt av-ds j n2,
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.
yet this excludes not, but requires care in the Godly to take heed of them, and condemns the impiety of the wicked in yielding themselves to Stumble At them.
av d vvz xx, cc-acp vvz n1 p-acp dt j pc-acp vvi n1 pp-f pno32, cc vvz dt n1 pp-f dt j p-acp vvg px32 p-acp vvi p-acp pno32.
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,
Ephes 5. 15. And to this end, 1. to get as much spiritual prudence as they can to discern them, to be acquainted with their own hearts by frequent examination, by through-knowledge of their natural corruption, to be well seen in the wills and methods, and artifices of Satan, whereby he seeks to deceive and devour, to know the dispositions of wicked men,
np1 crd crd cc p-acp d n1, crd p-acp vvi p-acp d j n1 c-acp pns32 vmb pc-acp vvi pno32, pc-acp vbi vvn p-acp po32 d n2 p-acp j n1, p-acp n1 pp-f po32 j n1, pc-acp vbi av vvn p-acp dt n2 cc n2, cc fw-la pp-f np1, c-crq pns31 vvz pc-acp vvi cc vvi, pc-acp vvi dt n2 pp-f j n2,
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,
as Lot vexed his righteous soul with hearing and seeing the Deeds of the Sodomites, & to possess their Souls in hope and assurance that christ will come,
c-acp n1 vvd po31 j n1 p-acp vvg cc vvg dt n2 pp-f dt n2, cc pc-acp vvi po32 n2 p-acp n1 cc n1 cst np1 vmb vvi,
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, NONLATINALPHABET, by Saint Matthew fully, NONLATINALPHABET, Woe be to that man by whom the scandall cometh, or is; for NONLATINALPHABET, is as much as NONLATINALPHABET.
HAving handled the First proposition Concerning the necessity of Scandals, the second follows Concerning the woeful condition of Scandalizers, which is Delivered elleiptically by S. Lycia,, by Saint Matthew Fully,, Woe be to that man by whom the scandal comes, or is; for, is as much as.
vhg vvn dt ord n1 vvg dt n1 pp-f n2, dt ord vvz vvg dt j n1 pp-f n2, r-crq vbz vvn av-j p-acp n1 av,, p-acp n1 np1 av-j,, n1 vbb p-acp d n1 p-acp ro-crq dt n1 vvz, cc vbz; p-acp, vbz p-acp d c-acp.
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,
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,
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.
And the conclusion that it affords is this, That misery belongs to him that is the cause of scandals, or as in S. Matthew in that parallel place Mathew 18. 7. Woe shall be to that man by whom the offence comes.
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.
For he was envious At the foolish, when he saw the Prosperity of the wicked: His own understanding had in a sort tripped up his heals, 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.
And this sort of scandalizing may not unfitly be called internal or immanent, and is so Far from being excluded Here, that our Saviour by subjoining to the words, Mathew 18. 7. Woe to that man by whom the offence comes, presently in the 8. ver.
cc d n1 pp-f j-vvg vmb xx av-j vbi vvn j cc j, cc vbz av av-j p-acp vbg vvn av, cst po12 n1 p-acp vvg p-acp dt n2, np1 crd crd n1 p-acp d n1 p-acp ro-crq dt n1 vvz, av-j p-acp dt crd fw-la.
And therefore S. Chrysostome in his Homily on Math. 18. 7 calls the scandals here NONLATINALPHABET, all hinderances of the right way, whether from within or without.
And Therefore S. Chrysostom in his Homily on Math. 18. 7 calls the scandals Here, all hindrances of the right Way, whither from within or without.
cc av n1 np1 p-acp po31 n1 p-acp np1 crd crd vvz dt n2 av, d n2 pp-f dt j-jn n1, cs p-acp a-acp cc p-acp.
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,
it must be to show the Deceits of every sin, its manner of working etc. and Therefore letting this thing pass only with this admonition, that it behooves every Christian to be jealous of his own heart,
pn31 vmb vbi pc-acp vvi dt n2 pp-f d n1, po31 n1 pp-f vvg av cc av vvg d n1 vvi av-j p-acp d n1, cst pn31 vvz d np1 pc-acp vbi j pp-f po31 d n1,
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,
or imagination be to him, yet it must be Cut off, that it scandalise him not, remembering the Counsel of our Saviour, that it is better without them to enter into heaven,
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.
for he speaks Here of scandalizing one of these little ones that believe in him, and of such scandal as whereby a woe comes to the world, that is to the societies & ranks of men.
c-acp pns31 vvz av pp-f j-vvg crd pp-f d j pi2 cst vvi p-acp pno31, cc pp-f d n1 c-acp c-crq dt n1 vvz p-acp dt n1, cst vbz p-acp dt n2 cc n2 pp-f n2.
There is this definition or description in Tertullian his book de velandis virginibus, where he defines scandall, Exemplum rei non bonae aedificans ad delictum,
There is this definition or description in Tertullian his book de Velandis virginibus, where he defines scandal, Exemplum rei non bonae aedificans ad delictum,
This definition is good enough, saying that the terme of ruine being a metaphor (and according to Aristotles rule in his Topicks NONLATINALPHABET, All metaphors are obscure) is unfit for a definition till explained:
This definition is good enough, saying that the term of ruin being a metaphor (and according to Aristotle Rule in his Topicks, All metaphors Are Obscure) is unfit for a definition till explained:
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.
such was the grief or vexation of righteous Lot, in hearing and seeing the ungodly Deeds of the Sodomites, Davids grief Because men kept not God's Law.
d vbds dt n1 cc n1 pp-f j n1, p-acp vvg cc vvg dt j n2 pp-f dt n2, npg1 n1 c-acp n2 vvd xx npg1 n1.
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:
Sometime the sorrow, displicency, and anger that arises in the person offended, from the sayings and Deeds of Another Are unjust, both in him that is offended, and in him that offends:
av dt n1, n1, cc n1 cst vvz p-acp dt n1 vvn, p-acp dt n2-vvg cc n2 pp-f j-jn vbr j, av-d p-acp pno31 cst vbz vvn, cc p-acp pno31 cst vvz:
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;
this is when a man is grieved At the use of Another men lawful liberty in things indifferent by reason of his own weakness of faith, thinking that to be unlawful which is not;
but also in the primary sense, occasioning not only griefe, but also uncharitable judging, dis-union, or diminution of affections, & sometimes further sins.
but also in the primary sense, occasioning not only grief, but also uncharitable judging, disunion, or diminution of affections, & sometime further Sins.
cc-acp av p-acp dt j n1, vvg xx av-j n1, cc-acp av j vvg, n1, cc n1 pp-f n2, cc av jc n2.
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,
If smothered or stayed within they Are Sins, but not scandals. 6 That then an offence is said to come by a man, either when his intention is to harm his brother by his fact,
cs vvn cc vvn p-acp pns32 vbr n2, cc-acp xx n2. crd d av dt n1 vbz vvn pc-acp vvi p-acp dt n1, d c-crq po31 n1 vbz pc-acp vvi po31 n1 p-acp po31 n1,
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.
as in S. Peter's Advice, Math. 16. 23. In either of these two Cases it is scandalum datum, or active scandal, and the man that is the agent in such facts or words, is one by whom the offence comes.
c-acp p-acp n1 npg1 n1, np1 crd crd p-acp d pp-f d crd n2 pn31 vbz fw-la fw-la, cc j n1, cc dt n1 cst vbz dt n1 p-acp d n2 cc n2, vbz crd p-acp ro-crq dt n1 vvz.
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,
nor come from the nature of the actium, but from the ill disposition of him that is offended, it is to be conceived to be only ex accident, accidentally, to him whose actium did offend,
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:
Our Saviors discourse Concerning the eating of his Flesh, offended the Capernaum John 6. 60. 61. But this was not by reason of Christ sermon, which was of a necessary truth:
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 Another, not by an actium of the imagination, but of word or deed, bringing ruin to Another, either in a primary or secondary sense, not by accident,
cc-acp j-jn, xx p-acp dt n1 pp-f dt n1, cc-acp pp-f n1 cc n1, vvg n1 p-acp j-jn, av-d p-acp dt n1 cc j n1, xx p-acp n1,
In answer to the second quaere. The particle NONLATINALPHABET or woe is used in our Saviours sayings to signifie some grievous judgement or calamity, both temporall,
In answer to the second quaere. The particle or woe is used in our Saviors sayings to signify Some grievous judgement or calamity, both temporal,
p-acp n1 p-acp dt ord fw-la. dt n1 cc n1 vbz vvn p-acp po12 ng1 n2-vvg pc-acp vvi d j n1 cc n1, d j,
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,
as Mathew 23. 29. the woe denounced to the Pharisees is expressed v. 33. to be the damnation of hell. And that this woe is Here denounced to scandalizers appears by the aggravation in the 2. verse, where to have a millstone hanged about his neck,
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.
and Mathew 18. 7. when our Saviour had said, Woe to the man by whom the offence comes, he adds immediately v. 8. that the hand offending should be Cut off, that the scandalizer by retaining his two hands, be not cast into hell fire.
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.
For this reason was balaam the son of Peor slain with the sword Num. 31. 8. that God might be avenged of him for his practice in teaching Balaak to lay a stumbling block before the children of Israel.
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.
Thus was David filled with trouble of soul for his since in the matter of Uriah, by which he caused the enemies of the Lord to Blaspheme, so that he was feign to beg hard for restitution of joy & Comfort, Psalm 51. 8. 12. And the incestuous Corinthian was so plunged over head and ears in sorrow that he was almost drowned with it.
av vbds np1 vvn p-acp n1 pp-f n1 p-acp po31 n1 p-acp dt n1 pp-f np1, p-acp r-crq pns31 vvd dt n2 pp-f dt n1 pc-acp vvi, av cst pns31 vbds j pc-acp vvi av-j p-acp n1 pp-f n1 cc n1, np1 crd crd crd cc dt j np1 vbds av vvn p-acp n1 cc n2 p-acp n1 cst pns31 vbds av vvn p-acp pn31.
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,
2. Cor. 2. 7. he was cast out of the Church, Delivered over to Satan. David for the forenamed since was haunted with griefs in his children almost to his dying day,
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.
The Priests that make Others Stumble At the Law, and threatened with contemptibleness, Malachi 2. 8. 9. No active scandal escapes Scot free, there's none venial, every one hath it's measure of woe; yet not all alike.
dt n2 cst vvb n2-jn vvi p-acp dt n1, cc vvd p-acp n1, np1 crd crd crd uh-dx j n1 vvz j, pc-acp|vbz pix j, d pi vhz pn31|vbz n1 pp-f n1; av xx d av.
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.
As for instance, Some scandals consist in facts in their kind evil, and these Are Worse than other scandals which arise only from the abuse of our liberty, in things lawful.
p-acp p-acp n1, d n2 vvi p-acp n2 p-acp po32 j n-jn, cc d vbr av-jc cs j-jn n2 r-crq vvb av-j p-acp dt n1 pp-f po12 n1, p-acp n2 j.
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.
The scandal of Ely's Sons in respect of the foul nature of their facts was Worse then than the scandal of the strong in faith by the eating of Meats with offence, mentioned.
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.
Balaams scandal by devising and counseling Balak how to entrap the Israelites was Worse than Peter's advising of christ to desist from his purpose of going to Jerusalem to suffer.
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.
Thus Davids sin in the matter of Uriah the Hittite was greater then the sin of the adulteress mentioned Io. 8. The scandalous fact of a Clergyman Worse then of the people, of a Magistrate than a Subject, of a noble person than one of the Commons.
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.
but also Apostasy of Some, hardening of Others, occasioning Others to Blaspheme the name of God, to inveigh against the truth, Gospel, Religion, etc. Thus the incestuous Corinthians fact was Worse than the fact of those that eat with offence to their brothers things offered to the Idols. 5. In respect of the number and quality of Persons scandalized, 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,
For it is Worse to scandalise many than few, weak Christians than Stronger etc. So that these and such like Considerations vary much the degree of the sin of scandalizing,
p-acp pn31 vbz jc pc-acp vvi d cs d, j np1 cs jc av av cst d cc d j n2 vvi d dt n1 pp-f dt n1 pp-f j-vvg,
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;
and against christ, 1. Cor. 8. 12. Wherefore according to the rules of equity he that regards not to show love to Others, deserves to be deprived of favour and love himself;
As when men scandalize of set purpose either as the Pharisees that under pretence of long prayers and fasting devoure widdows houses, by their shew of devotion gayned Proselytes, and made them twofold more the children of hell than themselves.
As when men scandalise of Set purpose either as the Pharisees that under pretence of long Prayers and fasting devour Widows houses, by their show of devotion gained Proselytes, and made them twofold more the children of hell than themselves.
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.
Ezekiel 13. 4. They shall receive the greater damnation, in that not only virtually, but formally, not only privatively, but also positively they sin against charity.
np1 crd crd pns32 vmb vvi dt jc n1, p-acp cst xx av-j av-j, cc-acp av-j, xx av-j av-j, p-acp av av-j pns32 vvb p-acp n1.
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,
In which respect the since of Hophni and Phinehas in their violent profanations, & their outrageous abusing of women even before the Tabernacle of the congregation, was very great before the Lord,
p-acp r-crq vvb dt n1 pp-f np1 cc np1 p-acp po32 j n2, cc po32 j n-vvg pp-f n2 av p-acp dt n1 pp-f dt n1, vbds av j p-acp dt n1,
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.
for men abhorred the offering of the Lord. 1. Sam. 2. 17. And Davids deed in defiling Bathsheba, and murdering her husband was exceeding grievous, in that he gave occasion to the enemies of the Lord to Blaspheme. 2. Sam. 12. 14. 2. From the effects of it.
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.
as the Apostle speaks 1. Cor. 8. 12. and quantum ad scandalizantem, as much as pertains to the scandalizer the destruction of him, for whom christ died, as the same Apostle speaks.
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,
and for which he is to conceive christ died, and thereby moves him to turn into the Way of perdition, doth for so much as concerns his actium, cause his brother to perish for whom christ died, although he neither in the event perish not,
cc p-acp r-crq pns31 vbz pc-acp vvi np1 vvd, cc av vvz pno31 pc-acp vvi p-acp dt n1 pp-f n1, vdz p-acp av av-d c-acp vvz po31 n1, n1 po31 n1 pc-acp vvi p-acp ro-crq np1 vvd, cs pns31 d p-acp dt n1 vvb xx,
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,
as if the thing were in it self unlawful Rom. 14. 23. Now doth not he that Cares not to destroy another's soul deserve to have his own soul lost? should his soul be regarded by God, that makes no account of his Brother's? If a Cain or Iudas betray or destroy another's life, who is aggrieved that they lose theirs? If a monstrous Caligula be so minded that he he care not though all men's Heads were off so that his might stay on, who can except against God for letting vengeance lose upon him? Add hereunto that beside the principal and immediate Effect of scandals many other evils by breach of charity, contentions, schisms etc. follow upon them, which as they bring woe to the world,
c-acp cs dt n1 vbdr p-acp pn31 n1 j np1 crd crd av vdz xx pns31 cst vvz xx pc-acp vvi j-jn n1 vvi pc-acp vhi po31 d n1 vvn? vmd po31 n1 vbi vvn p-acp np1, cst vvz dx n1 pp-f po31 n2? cs dt np1 cc np1 vvb cc vvi j-jn n1, r-crq vbz vvn cst pns32 vvb png32? cs dt j np1 vbi av vvn cst pns31 uh vvb xx cs d ng2 n2 vbdr a-acp av cst po31 n1 vvi a-acp, r-crq vmb vvi p-acp np1 p-acp vvg n1 j p-acp pno31? vvb av cst p-acp dt j-jn cc j n1 pp-f n2 d j-jn n2-jn p-acp n1 pp-f n1, n2, n2 av vvi p-acp pno32, r-crq c-acp pns32 vvb n1 p-acp dt n1,
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.
1. That which hath been said manifests unto us both the sinfulness and the danger of those that heed not their ways to avoid scandalizing of Others, that watch not over their words or actions lest they cause Others to Stumble.
crd d r-crq vhz vbn vvn vvz p-acp pno12 d dt n1 cc dt n1 pp-f d cst vvb xx po32 n2 pc-acp vvi j-vvg a-acp n2-jn, cst vvb xx p-acp po32 n2 cc n2 cs pns32 vvb n2-jn pc-acp vvi.
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.
It is not to be denied but that there Are Some who through overfearfullnesse of giving scandal, do omit things fit for them to do, which arises through want of knowing in what cases scandal is to be feared, in what not, out of imprudence in not discerning the difference of Persons.
& 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.
& the exposing him to contempt and derision, in Some, to pity in Others; excepting when such scrupulosity Causes disobedience to the necessary commands of Governors, or breeds Superstition, or the like evils.
cc dt vvg pno31 p-acp n1 cc n1, p-acp d, pc-acp vvi p-acp n2-jn; vvg c-crq d n1 vvz n1 p-acp dt j n2 pp-f n2, cc vvz n1, cc dt j n2-jn.
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,
The most of people mind and prosecute their pleasure, profit, credit, preferment, content, etc. but little or nothing regard what scandal follows thereon, many Are of that impetuous resolution that they will have their sports not unlawful in themselves,
dt ds pp-f n1 n1 cc vvi po32 n1, n1, n1, n1, n1, av p-acp j cc pix vvb r-crq n1 vvz av, d vbr pp-f cst j n1 cst pns32 vmb vhi po32 n2 xx j p-acp px32,
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,
Too too many Are of Cains mind, who when he was demanded of God, where his brother was answered angrily Gen. 4. 9. Am I my Brother's keeper? They care not whither they sink or swim, their Consciences be Whole or wounded, they Stumble or go upright, they perish or be saved, would it could be truly said that there were no Ministers of the Gospel, no Magistrates, no Parents, no Masters, that by their courses show that they make Light account of the stumbling of men's Souls,
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 such like ends, they draw innumerable Souls into hell with them, sometime by perverting their faith, sometime by corrupting their devotions, sometime by vitiating their manners,
cc d j n2, pns32 vvb j n2 p-acp n1 p-acp pno32, av p-acp vvg po32 n1, av p-acp vvg po32 n2, av p-acp vvg po32 n2,
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.
How careless many Others Are to scandalise milions of Souls that they may attain to, or maintain secular greatness, I forbear to speak it being too manifest to the world.
q-crq j d n2-jn vbr pc-acp vvi crd pp-f n2 cst pns32 vmb vvi p-acp, cc vvi j n1, pns11 vvb pc-acp vvi pn31 vbg av j p-acp dt n1.
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.
But it is a thousand times more injurious and cruel, to lay a stumbling block before men's Souls, in as much as the danger of a Souls falling is incomparably greater then the ruin 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.
Surely he that hath any estimation of the preciousness of a soul, any love to it, any compassion, any sense of the evil of a Souls perdition, ought to be most tender of doing it any hurt, ready to do it any good.
av-j pns31 cst vhz d n1 pp-f dt n1 pp-f dt n1, d n1 p-acp pn31, d n1, d n1 pp-f dt n-jn pp-f dt ng1 n1, vmd p-acp vbi av-ds j pp-f vdg pn31 d n1, j pc-acp vdi pn31 d j.
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:
For as there be likely Some who as Jeremiah speaks of himself, Jeremiah 20. 20. will wait for our halting if in any thing we Stumble, that they may reproach us:
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.
Wherefore that we may not scandalise Others, let us Learn, 1. To Fear God as we Are commanded Levit. 19. 14. Thou shalt not put a stumbling block before the blind, but shalt Fear thy God: I am the Lord.
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.
especially when he ensnares his soul? And this is sure, that he which loves not his brother loves not God but walks in darkness. 1. John. 2. 10. 11.
av-j c-crq pns31 vvz po31 n1? cc d vbz j, cst pns31 r-crq vvz xx po31 n1 vvz xx np1 p-acp n2 p-acp n1. crd np1. crd crd crd
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.
As Iehu that seemed to be zealous for the Lord, until he had got the Kingdom of Israel, but in the end showed his hypocrisy by serving Ieroboams golden Calves.
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;
But Because things that Are more confuse in the Genus, appear more distinct in the species, my purpose is to Consider the several branches of active scandalizing, that we may the better discern the sin and danger of scandalizing. Active scandalizing is two ways;
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,
The First is when the Exampl is in a thing in its nature evil, and this may not unfitly be called scandal by sinful Exampl. The second is when the Scandal is in a thing lawful otherwise,
dt ord vbz c-crq dt n1 vbz p-acp dt n1 p-acp po31 n1 j-jn, cc d vmb xx av-j vbi vvn n1 p-acp j n1. dt ord vbz c-crq dt n1 vbz p-acp dt n1 j av,
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.
The other Way of scandalizing is when an actium is done for this particular intent, that other men's Souls may be harmed, chiefly in drawing them to sin.
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.
and this may be called, scandal by persecution. According to this distribution in this method I shall speak. 1. Of scandalizing by evil Exampl. 2. Of scandalizing by abuse of our liberty in things indifferent. 3. Of scandalizing by enticing practises, 4. of scandalizing by persecution.
cc d vmb vbi vvn, n1 p-acp n1. vvg p-acp d n1 p-acp d n1 pns11 vmb vvi. crd pp-f j-vvg p-acp j-jn n1. crd pp-f j-vvg p-acp n1 pp-f po12 n1 p-acp n2 j. crd pp-f j-vvg p-acp vvg n2, crd pp-f j-vvg p-acp n1.
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.
Wherefore we may safely apply the woe of my text to this scandalizing, and conclude. That misery belongs to those that scandalise Others by sinful Exampl.
c-crq pns12 vmb av-j vvi dt n1 pp-f po11 n1 p-acp d j-vvg, cc vvi. cst n1 vvz p-acp d cst vvb n2-jn p-acp j n1.
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.
The wages of sin indefinitely is death Rom. 6. 23. even that death which is opposite to Eternal life to wit Eternal death of body & soul in hell fire.
dt n2 pp-f n1 av-j vbz n1 np1 crd crd av d n1 r-crq vbz j-jn p-acp j n1 pc-acp vvi j n1 pp-f n1 cc n1 p-acp n1 n1.
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.
But beside this Eternal woe, that temporal woe belongs to it also, the story of the misery of Hophni and Phinehas, of David & Others for their scandals by sinful Exampl does plentifully show.
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 explain this point more Fully we Are to Consider, 1. what actions of sinful Exampl do scandalise. 2. How they do scandalise. 3. why a woe belongs to such.
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,
though no man were offended by it, and Therefore when it becomes a scandal it is a double since, 1. As it is such a kind of act as is forbidden by God. 2. As it occasions the ruin of Another,
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.
so that were it not scandal it would be no since, as the since of the strong in faith mentioned Rom. 14. in eating indifferently any sort of meat had been no since, the thing being in it self indifferent, had not the weak in faith been thereby offended. 2. It is requisite that the actium scandalizing bee known.
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.
Solomons since in Harkening to his wives, and furthering their Idolatry, became a scandal to the succeeding Kings of Iudah; and Ieroboams setting up the golden calves, was the scandal 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,
As the remembrance of the Virtues of Ancestors, may provoke posterity to do worthily, and thereby their memory be blessed as it is, Curae 10. 7. so the remembrance of the cruelty, tyranny,
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:
Experience shows that the remissness of great Scholars in duties of Godliness, is often the cause of Coldness & Lukewarmness in Religion in Others that lean much on their Exampl:
the negligence of governours in frequenting Gods service, causeth many times the subjects to think there's no necessity of Constancy and diligence therein.
the negligence of Governors in frequenting God's service, Causes many times the subject's to think there's no necessity of Constancy and diligence therein.
dt n1 pp-f n2 p-acp vvg npg1 n1, vvz d n2 dt n2-jn pc-acp vvi pc-acp|vbz dx n1 pp-f n1 cc n1 av.
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.
For answer to the second quaere I say, that scandalizing by evil Exampl does harm the minds of Others unto their ruin many ways. 1. Because it provokes men to the imitation of that particular sin in which the scandal is, whereby their Souls Are harmed.
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.
For the deceitfulness of since, so infatuates men's hearts as that they Are ready to imagine the sin of Another man to be a good excuse or plea for their own.
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.
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 fallen one upon Another, by jars, variance fightings.
cc cst po32 d n2 vmd vbi av-d vvn. crd pc-acp vbz j-jn n1 pp-f j-vvg r-crq vvz p-acp j-jn n2, p-acp cst pn31 vvz n2 pc-acp vvi cc vvi pi p-acp n-jn, p-acp n2, n1 n2-vvg.
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.
Judges 21. 12. The treacherous murder of the Sheminithites by Simeon & Levi made Iacob to stink among the inhabitants of the land, and 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.
Gen. 34. 30. so true is that of S. James that wars and fightings come from men's Lustiest that war in their members, and Set men one against Another James 4. 1. 4. Beside sinful Examples create grief to the good, and thereby scandalise them.
np1 crd crd av j vbz d pp-f n1 np1 cst n2 cc n2-vvg vvb p-acp ng2 n2 cst vvb p-acp po32 n2, cc j-vvn n2 pi p-acp j-jn np1 crd crd crd p-acp j n2 vvb n1 p-acp dt j, cc av vvb pno32.
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,
and that he should bewail the uncleanness wherein they had sinned. 2. Cor. 12. 21. Righteous Lot, Dwelling among the Sodomites, in seeing and hearing vexed his righteous soul from day to day with their unlawful Deeds. 2. Pet. 2. 8. As by stumbling sometime there's fraction of a member, always 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.
so by scandals sometime there's perverting of men from the right Way, always dolour and pain even in the best and soundest. 5. Add Here unto that sinful Examples do most grievously scandalise, in that they cause men ill affected to Blaspheme God, to reproach his ways, Religion, service.
av p-acp n2 av pc-acp|vbz vvg pp-f n2 p-acp dt j-jn n1, av n1 cc n1 av p-acp dt js cc js. crd vvb av p-acp cst j n2 vdb av-ds av-j vvi, p-acp cst pns32 vvb n2 av-jn vvn pc-acp vvi np1, pc-acp vvi po31 n2, n1, n1.
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.
Rom. 2. 24. David by his foul crime in the matter of Bathsheba, had given occasion to the enemies of the Lord to Blaspheme. 2. Sam. 12. 14. It is a frequent thing for evil 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 them fallen into gross 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:
Wherein however they foolishly impute that to God, which he condemns and Punisheth, and charge Religion & godliness with that which is the fruit of men's corrupt Lustiest, contrary to Godliness:
c-crq c-acp pns32 av-j vvb cst p-acp np1, r-crq pns31 vvz cc vvz, cc vvb n1 cc n1 p-acp d r-crq vbz dt n1 pp-f ng2 j n2, j-jn p-acp n1:
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;
Salvian At large relates how frequent in his days, such Speeches as these were in the mouths of Pagans, when they beheld the evil 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.
Christians would surely do holy things if christ had taught them holiness, look into the lives of Christians and you may know what is Christ Doctrine.
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.
and the falling of any that seemed to be zealous of God's word, Causes the impure mouths of licentious Persons, to speak evil of the truth which is according to godliness.
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.
The sin of Hophni and Phinehas caused men to abhor the offerings of the Lord. 1. Sam. 2. 17. 24. The Cruelty and covetousness of the Spanish in the west Indies, caused the miserable Americans to abhor Christian Religion.
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 nonens or nullius pretii, either nothing or of no worth,
Partly Because as Senecca Says plus oculis quam auribus credunt, men Are guided by their eyes more then their ears, partly Because good Religion and virtue of men that do evil things is taken to be, either nonens or Nullius pretii, either nothing or of no worth,
av c-acp c-acp np1 vvz fw-fr fw-la fw-la fw-la fw-la, n2 vbr vvn p-acp po32 n2 av-dc cs po32 n2, av c-acp j n1 cc n1 pp-f n2 cst vdb j-jn n2 vbz vvn pc-acp vbi, d fw-la cc fw-la fw-la, d pix cc pp-f dx n1,
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.
1 Because in every scandal by sinful Exampl there is a double iniquity, one in that it is against the precept of cleaving only to that which is good.
vvn p-acp p-acp d n1 p-acp j n1 a-acp vbz dt j-jn n1, pi p-acp cst pn31 vbz p-acp dt n1 pp-f vvg av-j p-acp d r-crq vbz j.
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,
Rom. 12. 9. an other in that it is against the precept of good Exampl, in which we Are enjoined that our Light should so shine before men, that they may see our good works and Glorify our Father which is in heaven Mathew 5. vers. 16. 2. Because it Produceth two great evils, one in that thereby the name of God is dishonoured,
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,
Yet for as much as all sinful Exampl is not alike grievous, but Some sinful Examples cross the precept of love to God more, Some less, Some dishonour God more, Some less,
av c-acp p-acp d c-acp d j n1 vbz xx av j, cc-acp d j n2 p-acp dt n1 pp-f n1 p-acp np1 av-dc, d dc, d n1 np1 av-dc, d dc,
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 break out into sinful Exampl After warning given them to take heed of it: Others Because they wanted a Monitour to warn them, and their woe is less.
d vvb av p-acp j n1 p-acp n1 vvn pno32 pc-acp vvi n1 pp-f pn31: ng2-jn c-acp pns32 vvd dt np1 pc-acp vvi pno32, cc po32 n1 vbz av-dc.
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,
You then that by your evil Exampl, have made Others dissolute, debauched, quarrelsome, brawlers, fighters, murderers, lascivious, prodigal gamesters, drunkards, liars, Common profaners of God's holy name and time, deriders of God's 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,
& Servants, idle, undutiful to superiors, froward, factious, contentious, deceitful, injurious, superstitious etc. o go & bewail these Sins as a double evil Dishonoring God,
cc n2, j, j p-acp n2-jn, j, j, j, j, j, j av uh vvb cc vvi d n2 p-acp dt j-jn j-jn vvg n1,
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.
2 It concerns likewise all Persons for the same Reasons, to take heed of giving evil Exampl, to the scandal of Others, specially of those that should be near and deer to them.
crd pn31 vvz av d n2 p-acp dt d n2, pc-acp vvi n1 pp-f vvg j-jn n1, p-acp dt n1 pp-f n2-jn, av-j pp-f d cst vmd vbi j cc j-jn p-acp pno32.
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.
It much imports every Christian for the Comfort of his own soul, the glory of God, the good of Others, to have his Conversation honest among men, that they which speak against him as an evil 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 sex, that their Conversation should be such in their subjection to their Husbands, that their lives should have the Effect of a Sermon to win Others to godliness 1. Pet. 3. 1. 2. The reaping of such fruit by well doing should be a great motive to make Christians abundant in good works, much more should the certainty of Eternal life, assured to those that patiently continue in well doing.
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!
Should it not be a grief to thee to destroy him whom thou art bound to help? Can a man take delight to damn his Child, his friend to enjoy his lust? Should it not be a joy to a man to led Others towards heaven, to keep them from hell? O 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 zeal had provoked very many, his life had been a Light to guide Others into the Way of peace!
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.
as it is said of false Prophets, Deuteronomy 13. 3. the Lord Proves us to know whither we love the Lord our God with all our heart, and with all our soul.
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,
Though singularity be counted a reproach, yet undoubtedly it is a greater honour, and a Surer happiness rather to be singular with Noah, then to be corrupt with a world of ungodly Persons, to swim against the stream towards the shore,
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,
A strong man can go though his staff break, a weak one falls presently, so a man weak in knowledge that leans on another's judgement or Exampl if he err, erres ▪ with him,
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
lest thou Learn his ways, and get a snare to thy soul. Curae 22. 24. 25. Evil company will either infect or weary a man, one Way or Another scandalise him
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.
THe next Way of scandalizing is by abuse of our liberty in things lawful Concerning which we affirm, That a woe belongs to them that scandalise Others by abuse of their liberty in things lawful against charity.
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.
which precept though it be Delivered in terms appliable to scandal in general, yet the series of the Apostles discourse shows it was specially intended to admonish them, that they lay not a stumbling block in their Brother's Way in their use of Meats and days, things indifferent, which is more plainly expressed.
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, 1. it is a corruption of our good, when it becomes another's harm. Our good will be as no good to us, when it is thus perverted. Plus aloes quam mellis habet.
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.
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 God's people, that the weak be not cast down 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,
We know Says the Apostle, 1. Cor. 8. 1. that we all have knowledge, yet we Are to take heed that through our knowledge our weak 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.
and unequal thing, and so against Justice, that the privilege 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 harm Others.
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,
or At least a vexation to his brother shows that he loves himself much, his brother little or nothing At all. 5. And as this offensive use of our liberty discovers want of charity,
cc p-acp ds dt n1 p-acp po31 n1 vvz cst pns31 vvz px31 av-d, po31 n1 j cc pix p-acp av-d. crd cc c-acp d j n1 pp-f po12 n1 vvz n1 pp-f n1,
The Apostle 1. Cor. 8. 11. 12. saith that by such offences the scandalizers doe NONLATINALPHABET, beate and wound the weak conscience of their brother, as a man that doth kill another with a destructive weapon,
The Apostle 1. Cor. 8. 11. 12. Says that by such offences the scandalizers do, beat and wound the weak conscience of their brother, as a man that does kill Another with a destructive weapon,
Rom. 14. 15. Destroy not him with thy meat, and againe, v. 20. NONLATINALPHABET. For meat destroy not, or dissolve not the work of God, that is the soule of thy brother.
Rom. 14. 15. Destroy not him with thy meat, and again, v. 20.. For meat destroy not, or dissolve not the work of God, that is the soul of thy brother.
np1 crd crd vvb xx pno31 p-acp po21 n1, cc av, n1 crd. p-acp n1 vvb xx, cc vvb xx dt n1 pp-f np1, cst vbz dt n1 pp-f po21 n1.
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,
For what is the murder of the soul but grieving it, perverting it, causing it to since, to feel God's anger? This is that which the scripture calls Death, as being indeed the only death of an immortal 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.
so that to cause this by using of our liberty is against the mercy we Are to show to our Brother's soul, which is also aggravated in that it is a destroying of God's work, that is, the soul, which is Divinae Particula aurae, that particle as it were of God's breath.
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.
and Therefore the destruction of it much exceeding the destruction of the body. 6. Add hereunto, that this scandalizing must needs hinder the peace, the sweet peace that should be between Christians that Are members of the same body.
cc av dt n1 pp-f pn31 d vvg dt n1 pp-f dt n1. crd vvb av, cst d j-vvg vmb av vvi dt n1, dt j n1 cst vmd vbi p-acp np1 cst vbr n2 pp-f dt d n1.
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.
Peace is to be followed by yielding somewhat to other men's Desires, by being indulgent to their weakness, 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,
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 weakness, no remission of rigour,
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 ▪ NONLATINALPHABET.
For the Apostle when he speaks of the fountain of this evil, derives it from the swelling of knowledge, that his knowledge Puffeth him up. 1. Cor. 8. 1. And again when he forbids the cause of scandalizing in the use of things indifferent he charges thus ▪.
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.
so is it the greater in that by it comes contention. Curae 13. 10. 8. Furthermore the obligation of Christians binds them to the utmost of their power to further the Kingdom of God in men; his glory, and their salvation.
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:
22. 32. Wherefore for such a one not only not to strengthen, but even for unnecessary things, in which the Kingdom 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:
crd crd c-crq p-acp d dt pi xx j xx pc-acp vvi, cc-acp av c-acp j n2, p-acp r-crq dt n1 pp-f np1 vvz xx, pc-acp vvi pno32 vbz av j-jn p-acp p-acp dt j n-vvg c-crq pns12 vbr vvn ▪ p-acp dt j n1 pns12 vhb vvn:
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,
How much doe they degenerate from Christ Exampl, whom they ought to follow, who Are unwilling to suspend the use of their liberty for their pleasure,
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.
10. Finally what is scandalizing our brothers for our Liberties sake, but a forgetting what love christ vouchsafed them and us in that he died for them and us? christ died for them that he might save them, we 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,
Such practice is doubtless not only a since against the brothers, but against christ much more. 1. Cor. 8. 12. All these Reasons put together declare how great a since this kind of scandal is,
d n1 vbz av-j xx av-j dt n1 p-acp dt n2, cc-acp p-acp np1 av-d av-dc. crd np1 crd crd av-d d n2 vvd av vvi c-crq j dt n1 d n1 pp-f n1 vbz,
and sinfull presumptions in some, superstitious feares in others, which beget no small evill, which points neverthelesse I finde handled ex professo by few:
and sinful presumptions in Some, superstitious fears in Others, which beget no small evil, which points nevertheless I find handled ex professo by few:
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,
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 own insufficience,
c-crq pns11 vhb vvn pn31 vmb vbi pp-f j n1 pc-acp vvi dt n-vvg pp-f d n2 j p-acp d n1 c-acp pns11 vhb d p-acp vvg, n1 cc n1 vvn p-acp, xx vvn p-acp dt n1 pp-f po11 d n1,
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,
but trusting in God's assistance, & with all assuring my self that among Readers there will be Some, that conceive esse Aliquid prodire tenus. And that the order I use may appear, 1. I shall briefly say somewhat of things lawful and indifferent,
cc-acp vvg p-acp ng1 n1, cc p-acp d vvg po11 n1 cst p-acp n2 a-acp vmb vbi d, cst vvb fw-la j vvi fw-la. cc d dt n1 pns11 vvb vmb vvi, crd pns11 vmb av-j vvi av pp-f n2 j cc j,
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 our liberty in their use. 2. Of the ways whereby a Christians conscience may be restrained from using this liberty. 3. Because the fourteenth chapter of the Epistle of S. Paul to the Roman,
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 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 sum or the Apostles resolutions Concerning this point in those Chapters. 4. Out of these things premised,
cc dt ord, ord, cc ord, pp-f dt ord n1 p-acp dt np1, vbr dt n1 pp-f d n1, pns11 vmb vvi c-acp av-jn c-acp pns11 vmb dt n1 cc dt n2 n2 vvg d n1 p-acp d n2. crd av pp-f d n2 vvn,
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:
and such other passages of holy scripture and Reasons as I find pertinent thereto, I shall endeavour to resolve sundry questions or cases of this matter needful to be cleared:
cc d j-jn n2 pp-f j n1 cc n2 c-acp pns11 vvb j av, pns11 vmb vvi pc-acp vvi j n2 cc n2 pp-f d n1 j pc-acp vbi vvn:
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.
yet not magisterially obtruding these resolutions on Others, but submitting them to examination, as remembering that the spirits of the prophets Are Subject to the prophets. 1. Cor. 14. 32.
av xx av-jn j-vvg d n2 p-acp n2-jn, cc-acp vvg pno32 p-acp n1, c-acp vvg cst dt n2 pp-f dt n2 vbr j-jn p-acp dt n2. crd np1 crd crd
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:
This truth is grounded ▪ 1. On that Rule, which is among Divines received, that praecepta Negativa obligant semper, & ad semper, they always bind and to always, that is, what is forbidden by God may At no time be done:
d n1 vbz vvn ▪ crd p-acp d n1, r-crq vbz p-acp vvz vvn, cst fw-la fw-la fw-la fw-la, cc fw-la fw-la, pns32 av vvi cc p-acp av, cst vbz, q-crq vbz vvn p-acp np1 vmb p-acp dx n1 vbi vdn:
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,
The knowledge of which time is partly to be 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 reproof, punishing vice,
dt n1 pp-f r-crq n1 vbz av pc-acp vbi vvn p-acp n2 cc n2 p-acp j n1, av p-acp j n1 cc n1, r-crq d n1 vmd vhi p-acp dt n1 pc-acp vvi pno31 p-acp vvg dt n2, r-crq vvb d n2 j. crd p-acp d n1, cst d n2 pp-f n1, vvg n1,
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.
and the like to them Are commanded principally to this end, that they may do good to men for the curing of their evils, the furthering of virtue in them.
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.
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.
np1 n2 pc-acp vbr p-acp n2 p-acp d n2, cc d c-acp n1, vmb vvi d n1 p-acp dt n2 pp-f dt n2 vvg n2 j.
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;
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;
av p-acp n2 j pns11 vvb xx vvg p-acp dt j n1 pp-f n2 j, d n2 c-acp vbr dx d n1 j, ccx d pc-acp vbi vvn;
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.
neither commanded nor forbidden, as to eat or not to eat such Meats, to eat sweet Meats or sour, to go or not to go on foot, to go on foot or to ride, to wear such clothes or not to wear them, to wear linen or woollen, to express our mind by word of Mouth or writing, to write on paper or parchment, to speak in Latin or English.
av-dx vvd ccx vvn, c-acp pc-acp vvi cc xx pc-acp vvi d n2, pc-acp vvi j n2 cc j, pc-acp vvi cc xx pc-acp vvi p-acp n1, pc-acp vvi p-acp n1 cc pc-acp vvi, pc-acp vvi d n2 cc xx pc-acp vvi pno32, pc-acp vvi n1 cc j, pc-acp vvi po12 n1 p-acp n1 pp-f n1 cc n1, pc-acp vvi p-acp n1 cc n1, pc-acp vvi p-acp jp cc jp.
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,
In which, and a thousand such like, a christian hath both the liberty which is called Libertas contradictionis, liberty in contradictories, to do or not to do,
p-acp r-crq, cc dt crd d j, dt njp vhz d dt n1 r-crq vbz vvn fw-la fw-la, n1 p-acp n2, pc-acp vdi cc xx pc-acp vdi,
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.
But in things indifferent there is Libertas ad utrumlibet, liberty in either of which we like, to do this or not to do it, to do this, or the contrary to it.
p-acp p-acp n2 j pc-acp vbz fw-la fw-la fw-la, n1 p-acp d pp-f r-crq pns12 av-j, pc-acp vdi d cc xx pc-acp vdi pn31, pc-acp vdi d, cc dt n-jn p-acp pn31.
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.
That there Are actions of men that Are in se, of themselves abstracted from particularizing Circumstances in their nature indifferent as hath been said, I take it as a certain truth, grounded on the speech of the Apostle.
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,
I said signantèr to be marked, that flow from deliberate reason, to exclude such particular actions of men as being natural actions from natural instinct,
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. 2a. 2ae. q. 18. art.
But for all singular actions which Are not of moral consideration, that come under a law, being clothed with Circumstances specificating and singularizing them, as they come from reason, as Aquinas 2a. 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.
9. or as Pareus in Rom. 14. dub. 10. ratione principij ▪ hoc est ratione electionis & intentionis quâ Fluent, 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 God's law.
crd cc p-acp np1 p-acp np1 crd vvb. crd fw-la fw-la ▪ fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la, p-acp n1 pp-f po32 n1, cst vbz dt n1 cc n1 p-acp r-crq pns32 vbr vdn, vbr av-d j cc j, vvg cc vvg p-acp npg1 n1.
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.
Thus every act of eating, or wearing apparel, or going a journey with this or that intent, in this or that manner, is either good or bad, right or sinful.
av d n1 pp-f vvg, cc vvg n1, cc vvg dt n1 p-acp d cc d n1, p-acp d cc d n1, vbz d j cc j, j-jn cc j.
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.
But then it is as certain that many actions of men in the general, or in specie, in the kind of them considered without restraint of particularizing Circumstances afore they Are in Acts 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.
And it is further to be observed, that in these indifferent or middle things, as they Are called, the christian Church hath greater liberty then the Jewish Synagogue.
cc pn31 vbz jc pc-acp vbi vvn, cst p-acp d j cc j-jn n2, c-acp pns32 vbr vvn, dt njp n1 vhz jc n1 cs dt jp n1.
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.
Acts. 15. 10. But it is removed from our necks by Christ death, who hath abolished the law of commandments contained in ordinances Ephesians 2. 15. And in this liberty we Are commanded to stand fast that we be not entangled again with the yoke of bondage.
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.
The same is to be conceived of the commands of Ecclesiastical Governors according to their Authority, of natural Parents, of tutors, Teachers & Masters according to the Flesh, to the which God hath commanded us to be Subject. Ephesians 6. And elsewhere.
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.
the liberty we have in things indifferent being the proper matter for the Magistrate or Governor to show his Authority of making laws in. 2. By a Voelli whereby a man binds himself to do or not to do, to use or not to use his liberty in such or such an indifferent thing.
dt n1 pns12 vhb p-acp n2 j vbg dt j n1 p-acp dt n1 cc n1 pc-acp vvi po31 n1 pp-f vvg n2 p-acp. crd p-acp dt n1 c-crq dt n1 vvz px31 pc-acp vdi cc xx pc-acp vdi, pc-acp vvi cc xx pc-acp vvi po31 n1 p-acp d cc d dt j n1.
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,
For by vows and promissory Oaths, a man may make that necessary or sinful to himself, which neither is intrinsically good nor evil, necessary nor sinful nor would be to him such,
p-acp p-acp n2 cc j n2, dt n1 vmb vvi d j cc j p-acp px31, r-crq d vbz j j ccx j-jn, j ccx j ccx vmd vbi p-acp pno31 d,
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:
3. Likewise a man may by his own opinion make that extrinsically evil which is not so intrinsically. For though a men opinion cannot make that to be duty which is not so:
crd av dt n1 vmb p-acp po31 d n1 vvi cst av-j j-jn r-crq vbz xx av av-j. c-acp cs dt ng1 n1 vmbx vvi cst pc-acp vbi n1 r-crq vbz xx av:
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,
Gal. 5. 13. Now it is to be observed that which is intrinsically good by virtue of God's command, is intrinsically good to all, to whom that command is given (who Are the Whole world) and that which is intrinsically evil, is evil to all to whom God's Commandment forbids it, (who Are the Whole world) and Therefore it is since to any to do that which he forbids,
np1 crd crd av pn31 vbz pc-acp vbi vvn d r-crq vbz j j p-acp n1 pp-f npg1 n1, vbz av-j j p-acp d, p-acp ro-crq d n1 vbz vvn (r-crq vbr dt j-jn n1) cc cst r-crq vbz j j-jn, vbz j-jn p-acp d p-acp ro-crq ng1 n1 vvz pn31, (r-crq vbr dt j-jn n1) cc av pn31 vbz n1 p-acp d pc-acp vdi d r-crq pns31 vvz,
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.
but only those who Are under that government, that Voelli, that opinion, to whom it happens that their use of their liberty may become the harm of their neighbour.
cc-acp av-j d r-crq vbr p-acp d n1, cst vvb, cst n1, p-acp ro-crq pn31 vvz d po32 n1 pp-f po32 n1 vmb vvi dt n1 pp-f po32 n1.
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:
That which is evil for a Subject of the King of England to do, may not be evil to the Subject of the King of Spain, who hath made no such law as the King of England:
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:
and that opinion which one man hath, and that harm of our brother which restrains one man from the use of his liberty, restrains not Another, whose actium would cause no such harm:
cc d n1 r-crq crd n1 vhz, cc d n1 pp-f po12 n1 r-crq vvz crd n1 p-acp dt n1 pp-f po31 n1, vvz xx j-jn, rg-crq n1 vmd vvi dx d n1:
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.
Having premised these things I am next to inquire 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 scandal, which was then in agitation, and determined by the Apostle in those Chapters.
vhg vvn d n2 pns11 vbm ord pc-acp vvi p-acp dt n2 n2 vvn, np1 crd crd np1 crd crd crd n2 vvg dt n-vvg pp-f dt n1 pp-f po12 n1 p-acp n1 pp-f n1, r-crq vbds av p-acp n1, cc vvn p-acp dt n1 p-acp d n2.
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 likewise by other histories of Iosephus, Suetonius, Tacitus, and Others, the Nation of the Iewes was, in those days wherein S. Paul wrote his Epistle to the Roman, dispersed over many countries of the world, in Asia, Egypt, Greece, Italy:
cc av p-acp j-jn n2 pp-f np1, np1, np1, cc n2-jn, dt n1 pp-f dt np2 vbds, p-acp d n2 c-crq n1 np1 vvd po31 n1 p-acp dt njp2, vvn p-acp d n2 pp-f dt n1, p-acp np1, np1, np1, np1:
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 particularly that many of that Nation dwelled in Room. In which City 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 Swine Flesh,
cc av-jn cst d pp-f d n1 vvd p-acp vvi. p-acp r-crq n1 p-acp d n1, dt j n1, r-crq vhd n1 p-acp dt j n1 pp-f dt n1, dt np2 vvd dt n1 cc n2 pp-f po32 n1 vvn p-acp np1, cc vbdr p-acp po32 n2, n1, vvg p-acp ng1 n1,
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,
as well as Some of the Gentiles. we Are likewise to Remember that while the Ceremonial law of Moses was in force, the Iewes conceived themselves as strictly bound to the observances of Meats and days,
c-acp av c-acp d pp-f dt n2-j. pns12 vbr av pc-acp vvi cst cs dt j n1 pp-f np1 vbds p-acp n1, dt np2 vvd px32 c-acp av-j vvn p-acp dt n2 pp-f n2 cc n2,
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.
For then that of the Prophet took place, I will have mercy and not sacrifice, as our Saviour determines Mathew 12. 7. Whereupon the godly Iewes made conscience of Obedience to the ceremonial laws, as to other moral Precepts.
p-acp av d pp-f dt n1 vvd n1, pns11 vmb vhi n1 cc xx vvi, p-acp po12 n1 vvz np1 crd crd c-crq dt j np2 vvn n1 pp-f n1 p-acp dt j n2, c-acp p-acp j-jn j n2.
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,
and creeping things and fowls of the air were presented to Peter to kill and eat, he replied, not so Lord, for I have never eaten any thing that is Common or unclean Acts. 10. 14. Hence they Thought themselves bound rather to suffer any torment,
cc j-vvg n2 cc n2 pp-f dt n1 vbdr vvn p-acp np1 pc-acp vvi cc vvi, pns31 vvd, xx av n1, c-acp pns11 vhb av-x vvn d n1 cst vbz j cc j n2 crd crd av pns32 vvd px32 vvn av-c pc-acp vvi d n1,
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.
than to eat so much as a bit of Swine Flesh, as appears in the Exampl of Eleazar, and the mother and her seaven Sons, in the history of the Maccabees. 2. Maccab changed.
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:
and neglected, much contention arose between the Christians that were of the Circumcision, and those of the Gentiles, Concerning the necessity of observing Moses law:
cc vvn, d n1 vvd p-acp dt np1 cst vbdr pp-f dt n1, cc d pp-f dt n2-j, vvg dt n1 pp-f vvg np1 n1:
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 the Gospel being promulgated, their observation became dangerous, as we read Gal. 5. yet such esteem had the ceremonies of the law got, partly by their original Institution,
cc dt n1 vbg vvn, po32 n1 vvd j, c-acp pns12 vvb np1 crd av d n1 vhd dt n2 pp-f dt n1 vvn, av p-acp po32 j-jn n1,
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:
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:
cc av fw-la fw-la, p-acp dt j n1 pp-f n1 p-acp r-crq pns32 vhd vvn p-acp n1, cst d np1 xx av-j vvn p-acp po32 n1 vvd pc-acp vvi cc vvi pno32 p-acp po32 n1 p-acp np1:
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.
as on the other side those that were well instructed in their liberty did neglect them securely, they made no scruple of eating Meats, of neglecting new moons, and the like Festivals.
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,
For whereas Christian charity and holy Wisdom should have prevented all quarrel between them, all harming each other, contrariwise it so fell out that the strong despised the weak as more scrupulous then needed,
p-acp cs np1 n1 cc j n1 vmd vhi vvn d n1 p-acp pno32, d vvg d n-jn, av pn31 av vvd av cst dt j vvd dt j a-acp av-dc j cs vvd,
and to would 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,
and to would their conscience. On the other side the Apostle Admonisheth the weak, that they neither censure nor judge their brothers, 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 resolved in their judgements afore they enter on the practise.
nor yet venture upon the use of their lawful liberty, with doubting Consciences, but be sure that they be well resolved in their Judgments afore they enter on the practice.
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.
Concerning the other Scripture in which the Apostle sets down his resolutions in point of scandals the case was thus, Corinth was an eminent beautiful City called by Tully lumen Graeciae, the eye of Greece, but a Pagan City.
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:
and offered Sacrifices of oxen and other beasts, as we 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:
cc vvd n2 pp-f n2 cc j-jn n2, c-acp pns12 vvb pns32 vmd vhi vdn p-acp np1. n2 crd crd pp-f d n2 cc j-jn n2 d n1 pp-f dt n1 dt n2 pp-f dt n2 vhd p-acp po32 n1:
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. NONLATINALPHABET.
And Revel. 2. 14. in the Epistle to the Church of Pergamos the angel 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. NONLATINALPHABET 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,
To abstain from things sacrificed to Idols, called v: 20. the pollutions of Idols. Now it pleased God to gather to himself in Corinth much people by the Ministry of S. Paul, Acts. 18. 10. although in that,
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 appeares by the Apostles suppositions.
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.
av dt n1 vvn, dt n1 vvn, av dt n1 vvn, cc xx dt n1, dt n1 cc xx dt n1, d n1 dt njp, po31 ord n1 dt j-jn, c-acp vvz p-acp dt n2 n2.
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.
For otherwise the Christians must needs go out of the world. 1. Cor. 5. 10. These things likewise occasioned the Pagans sometime to invite the Christians to go with them to their Feasts At the Idols Temple: sometime to their own tables.
c-acp av dt njpg2 vmb av vvi av pp-f dt n1. crd np1 crd crd np1 n2 av vvn dt n2-jn av pc-acp vvi dt njpg2 p-acp vvi p-acp pno32 p-acp po32 n2 p-acp dt n2 n1: av p-acp po32 d n2.
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,
The meat that was dressed At their Feasts and other meals sometime happened to be such meat as had been offered before in sacrifice to the Idol, either bought in the shambles,
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.
but were weak, had weak Consciences v. 7. 9. The case standing thus, the doubt was how the Christians in the City of Corinth were to carry themselves upon these occasions.
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.
and likewise a scandal to a weak brother to embolden him to eat those things which Are offered to Idols. 1. Cor. 8. 10. And so this scandalizing is by evil Exampl, in a thing manifestly evil.
cc av dt n1 p-acp dt j n1 pc-acp vvi pno31 pc-acp vvi d n2 r-crq vbr vvn p-acp n2. crd np1 crd crd cc av d j-vvg vbz p-acp j-jn n1, p-acp dt n1 av-j j-jn.
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 eat the meat that had been offered to Idols, either wittingly, or unwittingly, or if the meat offered to the Idol were to be sold in the shambles they might buy it, dress it, eat it asking no question for conscience sake. For the earth being the lords,
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,
and his grief to see thee partake of it, in this case the christian were to forbear eating to avoid offence, which might be 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.
or Else by his Exampl in eating that meat which he knew to be offered to an Idol, emboldened to think that in Some sort he might communicate with an Idolater in Idolatry, that there is no unreconcilable difference between Paganism and Christianity.
cc av p-acp po31 n1 p-acp vvg d n1 r-crq pns31 vvd pc-acp vbi vvn p-acp dt n1, vvd pc-acp vvi cst p-acp d n1 pns31 vmd vvi p-acp dt n1 p-acp n1, cst pc-acp vbz dx j n1 p-acp n1 cc n1.
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:
where First it may be asked, who Are bound to avoid scandalizing of Others by their use of their liberty in things lawful? Answer Whereto the answer is: All Christians as Christians:
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:
A second question may be, whither a christian be bound to avoid scandalizing of evil, or unbelieving Persons by the use of this liberty? Answer whereto I answer:
dt ord n1 vmb vbi, cs dt njp vbi vvn pc-acp vvi j-vvg a-acp n-jn, cc vvg n2 p-acp dt n1 pp-f d n1? np1 c-crq pns11 vvb:
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:
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 weak brother by the use of our liberty, that being sufficient for the present occasion:
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,
Mathew 17. 27. And if the scripture require (as it does 1. Pet. 3. 1. and that of women) good Conversation that those who obey not the word may without the word be won by good Conversation, undoubtedly for the same reason it requires we should not scandalise them by abuse of our liberty,
np1 crd crd cc cs dt n1 vvb (c-acp pn31 vdz crd np1 crd crd cc d pp-f n2) j n1 cst d r-crq vvb xx dt n1 vmb p-acp dt n1 vbi vvn p-acp j n1, av-j p-acp dt d n1 pn31 vvz pns12 vmd xx vvi pno32 p-acp n1 pp-f po12 n1,
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.
so ought Christians to be careful of not offending evil men, who Are God's creatures, but most careful not to offend the godly, who Are his children.
av vmd njpg2 pc-acp vbi j pp-f xx vvg j-jn n2, r-crq vbr ng1 n2, cc-acp ds j xx pc-acp vvi dt j, r-crq vbr po31 n2.
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.
Yet that the resolution of this question may be more full, I conceive, that unbelievers ▪ or evil Persons Are differently considerable in this matter of not scandalizing them, according to the diversity of their estrangedness from the true faith, or Obedience.
av cst dt n1 pp-f d n1 vmb vbi av-dc j, pns11 vvb, cst n2 ▪ cc j-jn n2 vbr av-j j p-acp d n1 pp-f xx j-vvg pno32, vvg p-acp dt n1 pp-f po32 n1 p-acp dt j n1, cc n1.
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:
For, 1. there Are Some who though they yet profess not the truth, nor show themselves to be regenerate, have yet Some beginnings of affection to the truth we profess, and the Obedience we practise:
p-acp, crd zz vbr d r-crq cs pns32 av vvb xx dt n1, ccx vvb px32 p-acp vbi vvn, vhb av d n2 pp-f n1 p-acp dt n1 pns12 vvb, cc dt n1 pns12 vvb:
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 to love our neighbour as our selves is more then all Whole burned offerings and Sacrifices (whereby he showed that he had not the dregs of Pharisaism in him, which was to conceive themselves righteous by observing the outward ceremonies,
cc pc-acp vvi po12 n1 p-acp po12 n2 vbz dc cs d j-jn j-vvn n2 cc n2 (c-crq pns31 vvd cst pns31 vhd xx dt n2 pp-f n1 p-acp pno31, r-crq vbds pc-acp vvi px32 j p-acp vvg dt j n2,
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,
if a Papist yet remaining in the Roman Church begin to mislike the Idolatry of that Church, their magnifying their own merits etc. and yet out of a reverend esteem though erroneous of the Church of Romes order mislikes the eating of Flesh on a friday, Charity should make me rather forbear 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,
cs dt njp av vvg p-acp dt njp n1 vvb pc-acp vvi dt n1 pp-f d n1, po32 vvg po32 d n2 av cc av av pp-f dt j-jn n1 cs j pp-f dt n1 pp-f npg1 n2 vvz dt n-vvg pp-f n1 p-acp dt np1, n1 vmd vvi pno11 av-c vvi p-acp d dt pi2 n1 pc-acp vvi n1 p-acp d dt n1 av pc-acp vvi n1 p-acp d dt pi pc-acp vvi po12 n1 j,
It being a sure rule, Finis dat mediis ordinem, mensuram, & amabilitatem. The end gives order, measure, and desireablenesse to the meanes thereto tending.
It being a sure Rule, Finis that mediis ordinem, mensuram, & amabilitatem. The end gives order, measure, and desireablenesse to the means thereto tending.
pn31 vbg dt j n1, np1 cst fw-la fw-la, fw-la, cc fw-la. dt n1 vvz n1, n1, cc n1 p-acp dt n2 av vvg.
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,
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,
av pn31 vbz j cst d vvg p-acp pno32 vmb vvi p-acp po32 n2, cc vvi n1 p-acp d n1 c-acp vmb vvi n1 pc-acp vvi p-acp pno32 dt n1, pns12 vmd av av-j pc-acp vvi p-acp po12 n1 c-acp xx pc-acp vvi pno32 p-acp j n2 pp-f dt n1,
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,
but is an adversary to it upon misinformation of his Priest, his Parents, acquaintance, as that our Religion is mere Novellism, carnal, licentious etc. We ought so Far to abstain from our lawful liberty,
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,
Lively exemplifications of which professions were his practice of taking a Voelli on him related Act. 21. of his forbearing his power, 1. Cor. 9. 18. 1. Thess 2. 6. 9. wherein he did not show hypocritical policy,
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.
but serpentine Wisdom joined with dovelike innocency, commended by our Saviour Mathew 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 settled therein, by love of unrighteousness, and hatred of righteousness.
p-acp j n1 vvn p-acp av-j n1, vvn p-acp po12 n1 np1 crd crd dt n1 vbg xx po31 d n1 p-acp dt n1 pp-f n2-jn. crd d vbr n2 p-acp dt n1 av pp-f n1, vbg vvn av, p-acp n1 pp-f n1, cc n1 pp-f n1.
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,
When the Pharisees were offended Because of his Doctrine, that that which Goes into the Mouth defiles not a man, our Saviour bids let them alone; sith they Are wilful,
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:
we then Are to be careless 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:
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:
5. propounds this question, whither passive scandal may befall the perfect, and he Denies it, alleging a saying of S. Jerome, Majores Scandal ▪ non patiuntur:
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 wch another doth:
But Concerning a scandal from the use of Christian liberty it may either arise from an evil will, jealousy, prejudice, whereby the mind prepossessed is offended with that which Another does:
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.
or Else it may arise from ignorance of the lawfulness of such liberty. Scandal proceeding from the former motives may be in them that Are strong in knowledge, or in the faith.
cc av pn31 vmb vvi p-acp n1 pp-f dt n1 pp-f d n1. n1 vvg p-acp dt j n2 vmb vbi p-acp pno32 cst vbr j p-acp n1, cc p-acp dt n1.
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,
In the Apostles reasonings in the Chapters before abridged, those Are reputed weak brothers 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 Dr Ames l. 5. de consci. c. 11. §. 14. pusilli habendi sunt illi qui non sunt sufficienter instituti circa libertatem nostram:
or otherwise for want of right information knew it not. It is the speech of Dr Ames l. 5. de Consci. c. 11. §. 14. Pusilis habendi sunt illi qui non sunt sufficienter instituti circa libertatem nostram:
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.
Whence it follows that those that have been taught the Doctrine of Christian liberty, and yet Are offended Are not the weak ones of whom the Apostle speaks.
c-crq pn31 vvz cst d cst vhb vbn vvn dt n1 pp-f njp n1, cc av vbr vvn vbr xx dt j pi2 pp-f ro-crq dt n1 vvz.
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:
but then it is not to be imagined, but that they which have natural parts sufficient to conceive the Mysteres of faith, have natural parts sufficient to conceive the Doctrine of the lawfulness of christian liberty:
if they can understand the one, they may understand the other: if they understand neither, they may bee termed more rightly infidels, then weake in faith; blind, then dimme-sighted:
if they can understand the one, they may understand the other: if they understand neither, they may be termed more rightly Infidels, then weak 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.
or Else such incapacity as he speaks of may arise out of preconceived opinions, alienation of mind, prejudice against the teacher, è study partium, from an addictedness to Some peculiar party, or from such other cause.
cc av d n1 c-acp pns31 vvz pp-f vmb vvi av pp-f j-vvn n2, n1 pp-f n1, n1 p-acp dt n1, fw-it vvi fw-la, p-acp dt n1 p-acp d j n1, cc p-acp d j-jn n1.
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,
But then it is to be considered, that this incapacity is vicious 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 speaks of, who were simple hearted, not wilful,
p-acp av pn31 vbz pc-acp vbi vvn, cst d n1 vbz j cc j-jn, p-acp ds fw-la fw-la: p-acp n1 pp-f dt n1 pp-f pn31, cc av d n2 vbr xx pc-acp vbi vvn d j pi2 p-acp dt n1 vvz pp-f, r-crq vbdr j vvn, xx j,
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,
but with rashness 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,
cc-acp p-acp n1 vvg p-acp dt j, vvg, vvg, vvg, cst r-crq vbz vvn cc vvn, vvg p-acp dt d n1 p-acp d n1 c-acp vmd vvi, vvg,
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,
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 needful that that be remembered which I declared before Christ 2. §. 4. in the explication of the definition of Scandal, to wit, that ruin or falling which is made the adequate Effect of scandal, must be understood both in a primary,
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,
For any of these effects Are sufficient to make our brother Stumble, offend or be weak, which Are forbidden by the Apostle as the effects of Scandalizing Rom. 14. 21. Whereto we Are to add, that it is plain by the 15. verse, that the grieving of our brother by our eating is a scandalizing,
In that speech of Abigail to David, 1. Sam. 25. 31. that which our Translators read [ griefe of heart ] is if the Heb. NONLATINALPHABET, scandall or stūbling of heart.
In that speech of Abigail to David, 1. Sam. 25. 31. that which our Translators read [ grief of heart ] is if the Hebrew, scandal or stumbling 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.
But if there be any other Effect unpleasing, as simple dislike by dissent in opinion without grief I find not that such Effect is sufficient for the denomination of a scandal.
p-acp cs pc-acp vbb d j-jn n1 j, c-acp j n1 p-acp n1 p-acp n1 p-acp n1 pns11 vvb xx d d n1 vbz j p-acp dt n1 pp-f dt n1.
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,
So that if a Christian should do that, as suppose wear such fashion of clothes, which his brother hath an opinion that it is not convenient or lawful,
av cst cs dt njp vmd vdi d, c-acp vvb vvi d n1 pp-f n2, r-crq po31 n1 vhz dt n1 cst pn31 vbz xx j cc j,
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.
and Therefore dislikes it, yet Because the thing is doubtful, wisely keeps himself 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 scandalise his brother.
cc av vvz pn31, av c-acp dt n1 vbz j, av-j vvz px31 p-acp n1 p-acp pn31, vvg pno31, p-acp vvg n1 cc n1 p-acp pno31, pns11 vvb d dt njp vmd xx p-acp vvg pp-f d n1 vbi vvn pc-acp vvi po31 n1.
com. 33. quaest. 14. Rerum mediarum usum ad proximi adhuc ex ignorantia infirmi, & in Christi Schola pusilli, captum moderemur, id { que }, tantisper dum rudes isti possunt erudiri:
come. 33. Question. 14. Rerum mediarum usum ad proximi Adhoc ex ignorantia infirmi, & in Christ School Pusilis, captum moderemur, id { que }, tantisper dum rudes Isti possunt erudiri:
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,
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 wilful then weak,
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,
Yet by instruction, or giving a reason, I mean not a mere Magisterial avowing of our liberty, much less a jesting At the weakness of him that doubts of it, but an humble, loving,
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,
or preconceit of it, or At least such particular advertisement of the scandal consequent, as if he had heeded it he might have prevented the scandal? Ans. Whereto I answer, that if a man use his liberty,
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,
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 them that believe not should bid them to a feast,
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;
and for conscience sake, yet not his own conscience, for he might use his liberty in respect of his own conscience, who knew the meat offered to the Idol, to be still nevertheless God's creature, whose the earth is and the fullness thereof;
cc p-acp n1 n1, av xx po31 d n1, c-acp pns31 vmd vvi po31 n1 p-acp n1 pp-f po31 d n1, r-crq vvd dt n1 vvd p-acp dt n1, pc-acp vbi av av ng1 n1, r-crq dt n1 vbz cc dt n1 av;
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,
Now from hence it is plain, that if there had been none to give notice of the exception of the weak, there would have been no since in him that had eaten though offence had followed, which argues that then a man only is guilty of since in the scandal consequent on the use of his liberty,
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:
it's not a men since unless he know the futurition of the scandal with Some moral certainty, so that if it fallen out though we conceive it not likely it would, our Consciences need not to be troubled for that accident:
pn31|vbz xx dt ng1 n1 cs pns31 vvb dt n1 pp-f dt n1 p-acp d j n1, av cst cs pn31 vvb av cs pns12 vvb pn31 xx av-j pn31 vmd, po12 n2 vvb xx pc-acp vbi vvn p-acp d n1:
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.
yet contingent events not foreseen by us, cannot make those facts of ours which Are otherwise lawful, to become sinful though the event be harmful.
av j n2 xx vvn p-acp pno12, vmbx vvi d n2 pp-f png12 r-crq vbr av j, pc-acp vvi j cs dt n1 vbb j.
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.
God who hath tied us to know his will which he hath enjoined us, hath not tied us to know these accidents, which caliginosa nocte premit, he reserves in his own breast.
To conceive otherwise inferres this absurdity, that the likelyhood, or accident of one scandall utterly extinguisheth his gratious Chartter of Christian liberty in that thing by which he was or might be once a scandalizer. A ninth question may be:
To conceive otherwise infers this absurdity, that the likelihood, or accident of one scandal utterly extinguisheth his gracious Chartter of Christian liberty in that thing by which he was or might be once a scandalizer. A ninth question may be:
p-acp vvi av vvz d n1, cst dt n1, cc n1 pp-f crd n1 av-j vvz po31 j np1 pp-f np1 n1 p-acp d n1 p-acp r-crq pns31 vbds cc vmd vbi a-acp dt n1. dt ord n1 vmb vbi:
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,
Now that a man may be guilty of sinful scandal by the omission of a duty I determined before, c. 3. §. 3. To which I add that sith the lawful Magistrate hath power about indifferent things to restrain,
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,
or require our use of our liberty for the public good, and we Are bound to make conscience of obeying such commands, not for the things sake so commanded,
cc vvb po12 n1 pp-f po12 n1 p-acp dt j j, cc pns12 vbr vvn pc-acp vvi n1 pp-f vvg d vvz, xx p-acp dt n2 n1 av vvn,
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.
Therefore the omission of doing such things commanded is an omission of a duty (rebus sic positis) and the scandal consequent upon it, a scandal of the First sort, to wit of sinful Exampl.
av dt n1 pp-f vdg d n2 vvn vbz dt n1 pp-f dt n1 (fw-la fw-la fw-la) cc dt n1 j p-acp pn31, dt n1 pp-f dt ord n1, p-acp n1 pp-f j n1.
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,
S. Peter's not-eating with the Gentiles was a scandal to Barnabas Gal. 2. 13. Frequent experience confirms it that the forbearing of Some actions which Are in their kind indifferent, At Some times does grieve weak brothers,
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:
and offend Others, when they Are apt to conceive such forbearance to arise out of a malevolent mind, superstitious opinion, humour of singularity, contempt of Others, or the like cause. A tenth question may be:
cc vvi n2-jn, c-crq pns32 vbr j pc-acp vvi d n1 pc-acp vvi av pp-f dt j n1, j n1, n1 pp-f n1, n1 pp-f n2-jn, cc dt j n1. dt ord n1 vmb vbi:
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.
whither a community, a Nation, the public Magistrate may be scandalized? Ans. The use of excommunication presupposeth that scandal may be of the Whole Church by sinful actions of one member.
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,
Whosoever through his private judgement willingly and purposely does openly break the traditions, and ceremonies of the Church, which be not repugnant to the word of God,
r-crq p-acp po31 j n1 av-j cc av vdz av-j vvi dt n2, cc n2 pp-f dt n1, r-crq vbb xx j p-acp dt n1 pp-f np1,
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 be approved, and ordained by Common Authority ought to be rebuked openly (that other may Fear to do the like) as he that offends against the Common order of the Church,
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.
as I said before §. 4. As the love-feasts, kiss of peace, vigils At the tombs of Martyrs, and other order of the Church were in process of time evacuated, when they occasioned scandal.
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.
Possibly it may so fallen out that a men conscience may without much difficulty wind it self out of this straight, by finding Some Circumstances preponderating either one Way or other.
av-j pn31 vmb av vvi av cst dt ng1 n1 vmb p-acp d n1 vvi pn31 n1 av pp-f d j, p-acp vvg d n2 vvg d crd n1 cc n-jn.
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.
or the like great sin, but Some grievance of mind, or discontent of the party scandalized, it is without doubt that then the Magistrates command is to be performed.
cc dt j j n1, cc-acp d n1 pp-f n1, cc n-jn pp-f dt n1 vvn, pn31 vbz p-acp n1 cst av dt n2 vvb vbz pc-acp vbi vvn.
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 the thing commanded of great moment on the other side, the doubt is, whither of these two is to be 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.
and that for these Reasons following. 1. Because by the Magistrates command the thing required is made a necessary duty though in it self indifferent.
cc cst p-acp d n2 vvg. crd p-acp p-acp dt n2 vvb dt n1 vvn vbz vvn dt j n1 cs p-acp pn31 n1 j.
For the command that ties every soule to bee subject to the higher powers, Rom. 13. 1. requires obedience to them, which is the chiefest part of subjection.
For the command that ties every soul to be Subject to the higher Powers, Rom. 13. 1. requires Obedience to them, which is the chiefest part of subjection.
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.
Whereto I reply that it is not true that the lawful Authority of the Magistrate may not in things indifferent make the doing of that actium not to be a scandal given, which otherwise might be.
c-crq pns11 vvb cst pn31 vbz xx j cst dt j n1 pp-f dt n1 vmb xx p-acp n2 j vvi dt vdg pp-f d n1 xx pc-acp vbi dt n1 vvn, r-crq av vmd vbi.
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,
and Therefore when they Are contrary to the law of God, or nature, when there is Some pressing necessity that cannot be avoided by reason of which we cannot do the thing commanded,
cc av c-crq pns32 vbr j-jn p-acp dt n1 pp-f np1, cc n1, c-crq pc-acp vbz d vvg n1 cst vmbx vbi vvn p-acp n1 pp-f r-crq pns12 vmbx vdi dt n1 vvd,
as it may happen sometimes some commands may, if strictly urged, NONLATINALPHABET according to the letter, But Gods commands binde absolutely, without limitation.
as it may happen sometime Some commands may, if strictly urged, according to the Letter, But God's commands bind absolutely, without limitation.
As for that which is said that the Magistrate cannot restraine our charity. 'Tis true: for charity is an inward affection of the soule, which none but God can command,
As for that which is said that the Magistrate cannot restrain our charity. It's true: for charity is an inward affection of the soul, which none but God can command,
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:
Answer That the commands of men do in no sort bind the conscience, cannot be said without contradicting of S. Paul. Rom. 13. 5. You must needs be Subject not only for wrath, but also for conscience sake:
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 evil by disobeying of the Magistrate is as certain, if not more certain then the evil of scandal, the evil of scandal more remediable then the evil that follows 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,
for the one is likely only Some transeunt harm in the mind or conscience of the scandalized person, the other a constant permanent harm in the Common wealth, such as many times overthrows government,
c-acp dt pi vbz j av-j d fw-la n1 p-acp dt n1 cc n1 pp-f dt vvn n1, dt j-jn dt j j n1 p-acp dt j n1, d c-acp d n2 vvz n1,
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,
If it be not determined that the obeying of the Magistrates command were to be preferred before the declining of scandal, that may happen by such Obedience,
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,
If it fallen out that in the doing or omitting of a thing indifferent Some will be scandalized if it be done, Others if omitted, Some offended if it be done this Way, Some offended if not done this Way,
cs pn31 vvb av cst p-acp dt vdg cc vvg pp-f dt n1 j d vmb vbi vvn cs pn31 vbb vdn, ng2-jn cs vvn, d vvd cs pn31 vbb vdn d n1, d vvd cs xx vdn d n1,
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 illu à faciat, sive non faciat scandalum alicui dare:
so that there is apparent danger of scandal 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 Says, nulla datur Talis perplexitas, ut Necessary sit Pious Homini sive hoc vel illu à Faciat, sive non Faciat scandalum alicui Dare:
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,
For the contrary fell out in S. Peter's case, Gal. 2. 12. in which it is plain in the carriage of that matter, that if he did eat with the Gentiles he was in danger of scandalizing the Iewes,
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.
And it falls out too frequently in our own days, 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 Novellism and singularity: Against reason.
cc pn31 vvz av av av-j p-acp po12 d n2, cst p-acp dt n1 pp-f d n2 p-acp px32 j, d vbr vvn p-acp dt n1 pp-f pno32 c-acp j, d p-acp dt xx vvg pno32 p-acp vvg dt n1 pp-f n1 cc n1: p-acp n1.
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,
one thinking them needful, Another evil, it is plain in reason that it may so fallen out that the doing or not doing of something indifferent may cross the one or the other of the opposite opinions,
pi vvg pno32 j, j-jn n-jn, pn31 vbz j p-acp n1 cst pn31 vmb av vvi av cst dt vdg cc xx vdg pp-f pi j vmb vvi dt crd cc dt n-jn pp-f dt j-jn n2,
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.
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 faithful Christians.
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 unlaw-full simply, which we forbeare onely by reason of the feare of scandall,
It may so fallen out that either by the frequent, or incommodious forbearing of the use of our liberty At Some time, our lawful liberty may be so endangered, that an opinion may thereby be settled as if it were unlawful simply, which we forbear only by reason of the Fear of scandal,
pn31 vmb av vvi av cst d p-acp dt j, cc j n-vvg pp-f dt n1 pp-f po12 n1 p-acp d n1, po12 j n1 vmb vbi av vvd, cst dt n1 vmb av vbi vvn c-acp cs pn31 vbdr j av-j, r-crq pns12 vvb av-j p-acp n1 pp-f dt n1 pp-f n1,
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.
or as if it were necessary which we only do to avoid scandal, what is a christian to do in this case? Answer The Exampl of S. Paul is commonly by Divines produced as a resolution of this question.
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:
and that Because of false brothers unawares brought in, who Come in privily to spy out our liberty, which we have in christ Iesus, that they might bring us into bondage. To whom Says he:
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:
but when the truth of christian liberty was challenged and endangered he would not yield to do the same to Titus. From which practice avouched by S. Paul, and Therefore propounded by the holy Ghost as imitable by us, this Rule may be safely inferred:
cc-acp c-crq dt n1 pp-f njp n1 vbds vvn cc vvd pns31 vmd xx vvi pc-acp vdi dt d p-acp np1. p-acp r-crq n1 vvn p-acp n1 np1, cc av vvn p-acp dt j n1 c-acp j p-acp pno12, d n1 vmb vbi av-j vvn:
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,
that when by use or disuse of our liberty, the truth of our liberty is in danger to be impeached, we Are then rather to put our selves on the hazard of scandal,
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:
Praestat ut scandalum admittatur, quam veritas amittatur: is the approved Rule of S. Augustine. Better admit scandal then lose truth. A fourteenth question may be:
wee are to love others as our selves, not afore our selves. 2. In respect of the greatnesse of the danger of loosing our life above the danger of scandall.
we Are to love Others as our selves, not afore our selves. 2. In respect of the greatness of the danger of losing our life above the danger of scandal.
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:
when natural necessity requires us to use it, then the event of scandal can be, depending on the changeable mind and will of man. 2. The evil of losing life is plainly remediless:
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.
but the evil of scandal is not simpliciter irremediabile, simply remediless, but that instruction, Advice, Exampl, Prayers may by God's 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,
If it were so that it were revealed by God that by using my liberty to save my natural life, I should inevitably cast my brother into everlasting fire,
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:
whither if there appear danger of scandal to Some in using our liberty, and likelihood of opposite good to Others by using it, we Are to forbear it? Ans. No:
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.
whither we Are bound to forbear the use of our liberty to avoid the scandal of our weak brother offended with our actium as conceiving it evil without any probable ground? Answer I think 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,
For there was probable ground of the evil of eating the Idolaters 1. Cor. 8. and of the eating of the Meats and neglect of days mentioned Rom. 14. And in reason,
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,
Beside if he conceive ill of my actium without Some probable Reasons moving him thereto, his conceit is rather to be interpreted an Effect of self-will,
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:
or evil thing, so that it might be translated, abstain from every evil thing, or every sort of evil. 2. That though Beza with Others read ab omni specie mali, from every appearance of evil:
cc j-jn n1, av cst pn31 vmd vbi vvn, vvb p-acp d j-jn n1, cc d n1 pp-f n-jn. crd cst cs np1 p-acp n2-jn vvb fw-la fw-la fw-la fw-la, p-acp d n1 pp-f n-jn:
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.
yet more plainly according to the original it is translated by the Vulgar and Tigurine translators, ab omni specie mala, from every show which is evil.
av av-dc av-j vvg p-acp dt n-jn pn31 vbz vvn p-acp dt j cc j n2, fw-la fw-la fw-la fw-la, p-acp d n1 r-crq vbz j-jn.
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,
which would be nothing to the abstaining from the use of things indifferent, when they seem evil to Another. 4. But let it be granted, that it is meant of evil appearance in respect of practice,
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.
yet it may be doubted whither the Apostle means it of that which appears evil to Another or to a men self? surely the series of the text does best suit with this Interpretation.
av pn31 vmb vbi vvn cs dt n1 vvz pn31 pp-f d r-crq vvz j-jn p-acp j-jn cc p-acp dt ng1 n1? av-j dt n2 pp-f dt n1 vdz js n1 p-acp d n1.
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,
for having said, Try all things, whither doctrines or practises, to Direct them what to do he adds, Hold that which is good, that is what you find upon trial to be good,
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,
yet no interpreter that I meet with understands it of such appearance of evil, as is conceited to be such upon Some erroneous principles in him that conceives it to be such,
av dx n1 cst pns11 vvb p-acp vvz pn31 pp-f d n1 pp-f n-jn, c-acp vbz vvn pc-acp vbi d p-acp d j n2 p-acp pno31 cst vvz pn31 pc-acp vbi d,
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,
So that even in their intent, this Scripture is not appliable to this purpose, as if the Apostle did prohibit a Christian to use any thing that Another Thought evil,
av cst av p-acp po32 n1, d n1 vbz xx j p-acp d n1, c-acp cs dt n1 vdd vvi dt njp pc-acp vvi d n1 cst j-jn vvd j-jn,
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,
when it appears as evil to Another, without farther restraint, is very absurd and so unreasonable as that it will bring a yoke upon men's Consciences impossible to be born,
c-crq pn31 vvz p-acp j-jn p-acp j-jn, p-acp jc n1, vbz av j cc av j c-acp cst pn31 vmb vvi dt n1 p-acp ng2 n2 j pc-acp vbi vvn,
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:
sith there is scarce any thing a man can do, but Some or other, Infidel or Christian, weak or strong in the faith, orthodox or superstitious will think it to be evil, that saying by experience being found true, quot homines, tot sententiae, so many men, so many minds:
c-acp pc-acp vbz av-j d n1 dt n1 vmb vdi, cc-acp d cc n-jn, n1 cc np1, j cc j p-acp dt n1, n1 cc j vmb vvi pn31 pc-acp vbi j-jn, cst vvg p-acp n1 vbg vvn j, fw-la fw-la, fw-la fw-la, av d n2, av d n2:
First then wee may hence perceive how evill and uncharitable their dispositions are, who use their liberty in things lawfull without heeding of scandall,
First then we may hence perceive how evil and uncharitable their dispositions Are, who use their liberty in things lawful without heeding of scandal,
ord cs pns12 vmb av vvi c-crq j-jn cc j po32 n2 vbr, r-crq vvb po32 n1 p-acp n2 j p-acp vvg pp-f n1,
& 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!
& cloth themselves, and do innumerable other acts without the least Thought, or regard whither Others be pleased or displeased, scandalized, perverted by their actions. Alas!
cc n1 px32, cc vdb j j-jn n2 p-acp dt ds n1, cc vvb cs n2-jn vbb vvn cc vvn, vvn, vvn p-acp po32 n2. np1!
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,
said I they will do these things without respect of avoiding scandal? I might have added, there be not a few that make but a jest of scruples Concerning scandal,
vvd pns11 pns32 vmb vdi d n2 p-acp n1 pp-f vvg n1? pns11 vmd vhi vvn, pc-acp vbb xx dt d cst vvb p-acp dt n1 pp-f n2 vvg n1,
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 them that may be offended with it. 1. Those that Are to use their liberty Are to take heed that they mar not their good by evil-handling, to wit by using it to destruction,
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!
But what then? Shall we grow petulant and wanton? Shall we be like an ungracious son, who when his father hath put an estate in his hand, follows his own pleasure, regarding neither Parents nor brothers? 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:
Nay rather it becomes us, as we have all our privileges from God, so to do as a good child to a kind father, a generous Favourite to a munificent Prince, even to lay all our Gifts At the donors 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:
to spend that for his service which he hath so frankly endowed us with. It's to be remembered that we Are not Proprietaries, but Usufructuaries of God's creatures:
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,
We Are to Remember, that as our Saviour said, we should have the poor always with us, so it is true also, that we shall have the weak in faith always with us,
Isai. 40. 11. Oh get such a tender love, that yee may be as the Apostle requires, NONLATINALPHABET 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,
Isaiah 40. 11. O get such a tender love, that ye may be as the Apostle requires, Rom. 12. 10. Inclined to tender affectionate kindness one to Another in brotherly love, that thou Mayest communicate to them the warmth of thy bosom, that they may have heat 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:
and the kissing of thy Mouth, that they may have delight by thee, and the strength of thy arms, that they may have safety by thee, not be exposed by thee to dangers, much less bitten and devoured by thee:
cc dt n-vvg pp-f po21 n1, cst pns32 vmb vhi n1 p-acp pno21, cc dt n1 pp-f po21 n2, cst pns32 vmb vhi n1 p-acp pno21, xx vbi vvn p-acp pno21 p-acp n2, av-d av-dc j-vvn cc vvn p-acp pno21:
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:
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:
cs pns21 vv2 p-acp pno31, av r-crq vvd pno21 pc-acp vvi p-acp pno31? cc q-crq vh2 pns21 cst pns21 vh2 xx vvn? vvb pno31 av cc vvi pno31 xx:
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.
And Here I could heartily wish that all Christians, especially those that Are Set apart for the Ministry of the word, would take heed of one evil to which in these times men Are very prove.
cc av pns11 vmd av-j n1 cst d njpg2, av-j d cst vbr vvn av p-acp dt n1 pp-f dt n1, vmd vvi n1 pp-f pi j-jn p-acp r-crq p-acp d n2 n2 vbr av j.
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,
For what ever be the cause whither it be facility of sliding into extremes, or unskilfullnesse to distinguish between the use and abuse of things indifferent,
p-acp r-crq av vbb dt n1 cs pn31 vbb n1 pp-f vvg p-acp n2-jn, cc n1 pc-acp vvi p-acp dt n1 cc n1 pp-f n2 j,
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 NONLATINALPHABET,
or the debility that is in many to reason, and to gather right consequences, or the preoccupating of men's minds with erroneous principles, or that,
cc dt n1 cst vbz p-acp d p-acp n1, cc pc-acp vvi j-jn n2, cc dt vvg pp-f ng2 n2 p-acp j n2, cc d,
as St 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,
as Saint Basil calls it, the immoderate drawing things to a contrary Way, as to think that to be most right which seems most contrary to Popery, profaneness,
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 studium partium, a desire to promote Some party, or to have, and to entertain opinions peculiar to such a party as a Cognizance for them to be discerned by from Others,
cc fw-la fw-la, dt n1 pc-acp vvi d n1, cc pc-acp vhi, cc pc-acp vvi n2 j p-acp d dt n1 p-acp dt n1 p-acp pno32 pc-acp vbi vvn p-acp p-acp n2-jn,
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 an affectation of singular opinions, I say what ever be the cause the great Charter of christian liberty is too much enlarged by the licentious, who make that indifferent which is evil,
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.
and on the other side is too much straitened by Others, in making things evil which Are not so, expunging that out of this gracious Charter, which God hath indulgently granted us therein.
cc p-acp dt j-jn n1 vbz av av-d vvn p-acp n2-jn, p-acp vvg n2 j-jn r-crq vbr xx av, vvg cst av pp-f d j n1, r-crq np1 vhz av-j vvn pno12 av.
so the other is an intollerable presumption against the soveraigne authority of the great Lawmaker to impose lawes on mens consciences which God hath not made:
so the other is an intolerable presumption against the sovereign Authority of the great Lawmaker to impose laws on men's Consciences which God hath not made:
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 the great nursery of scandals, in intangling men's Consciences with unnecessary scruples, disquieting and discomforting men thereby, occasioning the neglect of necessary duties while zeal is bent on things unnecessary, raising many jealousies, alienation of affections from Others, rash judging, separation from communion,
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,
Wherefore I beseech all Christians, specially Ministers of the word in the bowels of Iesus christ, to be very well advised either how they allow of that as lawful which is indeed sinful,
c-crq pns11 vvb d njpg2, av-j n2 pp-f dt n1 p-acp dt n2 pp-f np1 np1, pc-acp vbi av av vvn av-d c-crq pns32 vvb pp-f d c-acp j r-crq vbz av j,
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.
2. As for those that Are apt to be scandalized, it concerns them to Consider that their taking offence At their Brother's liberty is their own weakness, and danger.
crd p-acp p-acp d cst vbr j pc-acp vbi vvn, pn31 vvz pno32 pc-acp vvi cst po32 j-vvg n1 p-acp po32 ng1 n1 vbz po32 d n1, cc n1.
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:
And is not weakness burden enough to thy self, but that it must also become thy Brother's burden? Wilt thou make thy ignorance his punishment? Learn better that most necessary Lesson, descendere in teipsum, to look into thy self, and to know thy self:
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:
To this end receive from me these directions. 1. Acquaint thy self with the difference that is to be made between superstructures and fundamentals of Christian Doctrine, whither of faith or practice:
p-acp d n1 vvi p-acp pno11 d n2. crd vvb po21 n1 p-acp dt n1 cst vbz pc-acp vbi vvn p-acp n2 cc n2-j pp-f njp n1, cs pp-f n1 cc n1:
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.
be not then hardly conceited of him that knows not, or Practiseth not through ignorance things not fundamental, especially if they be remote from the Foundation.
vbb xx av av vvn pp-f pno31 cst vvz xx, cc vvz xx p-acp n1 n2 xx j, av-j cs pns32 vbb j p-acp dt n1.
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,
Let not thy zeal be equal for the smaller and the greater matters of the Law, as our Saviour Distinguisheth them, Mathew 23. 23. 2. Bee not rash or too stiff in thy opinion,
vvb xx po21 n1 vbi j-jn p-acp dt jc cc dt jc n2 pp-f dt n1, p-acp po12 n1 vvz pno32, np1 crd crd crd n1 xx j cc av av-j p-acp po21 n1,
Mat. 7. 1. Who art thou that judgest anothers sevant? Rom. 14. 4. Why dost thou judge thy brother? Wee shall all stand before the judgement seat of Christ.
Mathew 7. 1. Who art thou that Judges another's sevant? Rom. 14. 4. Why dost thou judge thy brother? we shall all stand before the judgement seat of christ.
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.
to which also the general assertion is to be applied, and a woe is to be pronounced as belonging to them that by cunning and subtle devices, by Counsels, persuasions, laying before men alluring objects, do scandalise Others.
p-acp r-crq av dt j n1 vbz pc-acp vbi vvd, cc dt n1 vbz pc-acp vbi vvn p-acp vvg p-acp pno32 d p-acp n-jn cc j n2, p-acp n2, n2, vvg p-acp n2 vvg n2, vdb vvi n2-jn.
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.
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.
d dt pi vbds np1, vvb. crd crd r-crq vvd np1 pc-acp vvi dt n1 p-acp dt n2 pp-f np1, pc-acp vvi n2 vvn p-acp n2, cc pc-acp vvi n1.
But Gods vengeance followed him, he was slaine with the sword by the Israelites, Num. 31. 8. And St 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,
But God's vengeance followed him, he was slain with the sword by the Israelites, Num. 31. 8. And Saint Iude vers. 11. tells us, a woe is to them that run greedily After the error of balaam for reward. Of the same stamp was Jeroboam the son of Nebat, who caused Israel to since, by setting up two Calves of gold, one in Bethel, and the other in Dan, instituting high places,
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,
We may see it in the scandal of balaam & Balak: balaam devises a Way to scandalise the Israelites by sending the whorish daughters of Moab among them, thereby enticing them to commit whoredom,
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.
Ionadab the son of Shimeah devises a Way for Amnon to practise his incestuous lust with his sister Tamar, & adviseth him to execute it, by which he committed a foul since.
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,
But he uses sly and cunning devices to ensnare men in Paganism, he promotes the most zealous Pagans, makes the Schools free only for them, countenances them, jeers At the Doctrine of christ, scoffs At the Rites of Christians, foments their contentions,
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,
And this sort of scandalizing differs from that scandal which is by sinful Exampl, in that the actium of such scandal is intended only for to satisfy the doers lust,
cc d n1 pp-f j-vvg vvz p-acp d n1 r-crq vbz p-acp j n1, p-acp d dt n1 pp-f d n1 vbz vvn av-j p-acp pc-acp vvi dt ng1 n1,
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.
the scandal by an enticing practice is sinful, and intended also to further since, though sometime the scandalizer know not the thing he persuades to, to be since.
dt n1 p-acp dt j-vvg n1 vbz j, cc vvd av p-acp jc n1, cs av dt n1 vvb xx dt n1 pns31 vvz p-acp, pc-acp vbi n1.
Thus Balaam the sonne of Peor devised a way to scandalize the Israelites that hee might gaine the wages of the 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,
Thus balaam the son of Peor devised a Way to scandalise the Israelites that he might gain the wages of the unrighteousness. 2. Pet. 2. 15. Jeroboam the son of Nebat sets up two golden Calves At Dan & Bethel, which became a snare to the people of Israel, & this was done to maintain his rebellion against his Prince, and confirm the Kingdom to himself, 1. Kings. 12. 26. 27. Jonadab the son of Shimeah persuades Amnon to ravish his sister,
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.
Acts. 13. 8. 10. The false Apostles sought to corrupt the faith of the Galatians Concerning Justification by the law that S. Paul being excluded, themselves might be affected.
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,
And with the same Spirit At this day do many seducing Iesuites and Seminary Priests bred of the smoke of the bottomless pit scandalise many ignorant or corrupt Souls by drawing them to their impious Idolatry,
cc p-acp dt d n1 p-acp d n1 vdb d j-vvg np2 cc np1 n2 vvn pp-f dt n1 pp-f dt j n1 vvi d j cc j n2 p-acp vvg pno32 p-acp po32 j n1,
& superstition, their Antichristian errors and deceits, that they may maintaine the unrighteous tyranny of the Roman Bishops, maintaine thēselves, their Colledges,
& Superstition, their Antichristian errors and Deceits, that they may maintain the unrighteous tyranny of the Roman Bishops, maintain themselves, their Colleges,
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 corrupt young Heirs in their manners by Humouring them, pleasing them in their vain Lustiest of swaggering and gallantry (as they call it) that they may in fine cheat them of their Lands or money by gaming with them, or Some such practice:
cst j j n2 p-acp po32 n2 p-acp vvg pno32, vvg pno32 p-acp po32 j n2 pp-f vvg cc n1 (c-acp pns32 vvb pn31) cst pns32 vmb p-acp j vvi pno32 pp-f po32 n2 cc n1 p-acp n-vvg p-acp pno32, cc d d n1:
Now all these doe scandalize plena voluntate, with full will, wittinly and 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 be may devoure:
Now all these do scandalise plena voluntate, with full will, wittinly and deliberately, and thereby show themselves to be full of Satan, thoroughly diabolized professors of his art, which is to make it his business, to go about seeking whom be may devour:
av d d vdb vvi fw-la fw-la, p-acp j n1, av-j cc av-j, cc av vvi px32 pc-acp vbi j pp-f np1, av-j vvn n2 pp-f po31 n1, r-crq vbz pc-acp vvi pn31 po31 n1, pc-acp vvi p-acp vvg r-crq vbi vmb vvi:
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.
they Are as S. Paul called Elymas, Acts 13. 10. children of the devil, enemies to righteousness, that cease not to pervert the right ways of the Lord.
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.
Jezebel was zealous for the worship of Baal, and Therefore she entertains and promotes the Priests of Baal At her own table, that she might further her Superstition, out of the mad affection she had to the Idol.
np1 vbds j p-acp dt n1 pp-f np1, cc av pns31 vvz cc vvz dt n2 pp-f np1 p-acp po31 d n1, cst pns31 vmd av-j po31 n1, av pp-f dt j n1 pns31 vhd p-acp dt n1.
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,
The adulteress with much fair speech draws the simple young man to commit Lewdness with her, only to satisfy her immoderate Lust, Pr 7. 21. These Are very grievous scandalizers harming and destroying their Brothers' Souls to further their since,
dt n1 p-acp d j n1 vvz dt j j n1 p-acp vvb n1 p-acp pno31, av-j pc-acp vvi po31 j n1, np1 crd crd d vbr av j n2 vvg cc vvg po32 ng2 n2 p-acp jc po32 n1,
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,
Yet Because it is out of Some ignorance (though it be such as is Pravae dispositionis, of an evil disposition) it is Therefore less voluntary then the former,
av c-acp pn31 vbz av pp-f d n1 (cs pn31 vbb d c-acp vbz fw-la fw-la, pp-f dt j-jn n1) pn31 vbz av av-dc j-jn cs dt j,
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:
and thereby less evil, and less obnoxious to woe. 3. Some do scandalise Others by fair words out of misguided love to the Persons they scandalise:
cc av av-dc j-jn, cc av-dc j p-acp n1. crd d vdb vvi n2-jn p-acp j n2 av pp-f j-vvn n1 p-acp dt n2 pns32 vvb:
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:
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:
av cst dt n1 av vbz dt n1 pp-f n1 vvn p-acp n1, cc n1. av np1 vvn np1 pc-acp vvi po31 n2, av pp-f n1 c-acp pns31 vvd:
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,
lest they should be lost, as they think, become melancholy, unfashionable, miss their preferment, be mocked by men of the world etc. wherein they think they show much love to them,
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.
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 men's minds from the simplicity that is in christ.
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 NONLATINALPHABET with open face declare themselves for Satan,
For this reason S. Paul styled Elymas the sorcerer a Child of the devil, Because he did not cease to pervert the right ways of the Lord, Act. 13. 8. For what do such but with open face declare themselves for Satan,
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:
Acts 13. 8. And what is an enemy to righteousness, but an enemy to God, Who loves righteousness and hates iniquity? what do such Scandalizers but apply themselves to seduce men from their subjection to God's Kingdom:
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 as much as in them lies, overthrow his dominion? Now such as show enmity against God may justly expect hostility from him against them, wrath in requital of their unrighteousness,
cc c-acp d c-acp p-acp pno32 vvz, vvi po31 n1? av d c-acp vvi n1 p-acp np1 vmb av-j vvi n1 p-acp pno31 p-acp pno32, n1 p-acp n1 pp-f po32 n1,
as conceiving that these things will make them silly, unfashionable, unsociable, dejected, melancholick, opinionative, that it will hinder their credit and preferment.
as conceiving that these things will make them silly, unfashionable, unsociable, dejected, melancholic, 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.
And Therefore divert the current of their minds to the reading of Poems, playbooks, Amoros writings, acquaint them with merry company, pregnant wits, that they may Learn 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, fighting, drinking, riot, scoffing at religion,
But instead of learning these things, they Learn for the most part the damnable Arts of swearing, whoring, fighting, drinking, riot, scoffing At Religion,
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:
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 Counsels:
cc j-vvn n2, r-crq vbg vvn p-acp dt d n1 n1 pc-acp vvi dt n2 pp-f j n1 p-acp po32 n2, cc n2, p-acp po32 n2:
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,
if they perceive in them any sense of since, any degree of humiliation, any application of their minds to Religion, any alienation of their minds from the profaneness & vanity of the world, they Set their wits on work how to prevent them, conceiving they shall do them a pleasure,
cs pns32 vvb p-acp pno32 d n1 pp-f n1, d n1 pp-f n1, d n1 pp-f po32 n2 p-acp n1, d n1 pp-f po32 n2 p-acp dt n1 cc n1 pp-f dt n1, pns32 vvd po32 n2 p-acp n1 c-crq pc-acp vvi pno32, vvg pns32 vmb vdi pno32 dt n1,
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:
that thinking to do good, destroy those whom they love, and procure a woe to their own Souls in recompense of their Counsels, that under the covert of friendship act Satan part:
d vvg pc-acp vdi j, vvb d ro-crq pns32 vvb, cc vvi dt n1 p-acp po32 d n2 p-acp n1 pp-f po32 n2, cst p-acp dt n1 pp-f n1 n1 npg1 n1:
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.
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 Seedsmen of tares.
p-acp j n2 vvb px32 pc-acp vvi n2-jn. pp-f r-crq n1 vbr dx n1 d n2 av pp-f j n2, n2 p-acp n1, cc j-jn n2 pp-f n2.
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.
but my text puts me out of hope of attaining it in this life, & Therefore I can do no more but only read their doom, that a heavy direful woe hangs over their Heads, which will as surely fallen on them, as God is true.
cc-acp po11 n1 vvz pno11 av pp-f n1 pp-f vvg pn31 p-acp d n1, cc av pns11 vmb vdi dx dc cc-acp av-j vvi po32 n1, cst dt j j n1 vvz p-acp po32 n2, r-crq vmb c-acp av-j vvi p-acp pno32, c-acp np1 vbz j.
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.
For how can it be otherwise, but that God's wrath should break forth against those that continue practises against him as his enemies? Can any Prince brook the sower's of sedition, the seducers of his subject's from their allegiance, the underminers of his Authority? If Claudius Caesar were so blockish, we shall seldom meet with such Another.
p-acp q-crq vmb pn31 vbi av, cc-acp cst ng1 n1 vmd vvi av p-acp d cst vvb n2 p-acp pno31 c-acp po31 n2? vmb d n1 vvi dt n2 pp-f n1, dt n2 pp-f po31 n2-jn p-acp po32 n1, dt n2 pp-f po31 n1? cs np1 np1 vbdr av j, pns12 vmb av vvi p-acp d j-jn.
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 cup that balaam and Jeroboam, and Jannes and Jambres and Elymas drank of shall all seducing Iesuits & inveigling Sectaries and promoters of licentiousness drink of. The same judgement abides them:
dt d n1 cst np1 cc np1, cc n2 cc n2 cc np1 vvd pp-f vmb d j-vvg np2 cc j-vvg n2 cc n2 pp-f n1 n1 pp-f. dt d n1 vvz pno32:
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.
the same hell must hold them. Wherefore in the next place admonition is needful. 1. To those that out of imprudence do scandalise, that they Consider what they do.
dt d n1 vmb vvi pno32. c-crq p-acp dt ord n1 n1 vbz j. crd p-acp d cst av pp-f n1 vdb vvi, cst pns32 vvb r-crq pns32 vdb.
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.
Acts 5. 39. Wilt thou destroy thy Brother's soul whom thou Thinkest to benefit? Wilt thou do the devil service under show of a good office to thy friend? S. Peter's case should be a memento to thee, that thou Mayest deserve the title of Satan by such officiousness. 2. To those that out of zeal to their opinions and affection to their ways do scandalise, that they look well what it is they Are zealous for, It is good always to be Zealous in a good thing, Gal. 4. 18. But in evil the more zeal the Worse.
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.
if thou use it for evil, it will be thy madness. 3. To those that scandalise Others out of crafty and evil intendments, that they do but weave a net to catch themselves.
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:
What wages have Witches, the Devils Covenant Servants, but confusion? And what reward Canst thou that art the Devils hired servant expect but destruction? Thou hast sold thy self to work wickedness:
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:
while thou dost destroy thy Brother's soul, thou dost by the same labour damn thine own. O take this wholesome counsel: Repent of this thy wickedness:
cs pns21 vd2 vvi po21 ng1 n1, pns21 vd2 p-acp dt d n1 vvi po21 d. uh vvb d j n1: vvb pp-f d po21 n1:
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.
be not Easily credulous then of men's Counsels: trust not lightly to their Judgments: Try their spirits, examine their Counsels, & opinions afore thou embrace them.
vbb xx av-j j av pp-f ng2 n2: vvb xx av-j p-acp po32 n2: vvb po32 n2, vvb po32 n2, cc n2 a-acp pns21 vvi pno32.
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.
Forget not S. Paul's Rule, Rom. 16. 17. To mark them which cause divisions, and offences contrary to the Doctrine which is Delivered to us, and avoid them.
vvb xx n1 npg1 vvi, np1 crd crd p-acp n1 pno32 r-crq n1 n2, cc n2 j-jn p-acp dt n1 r-crq vbz vvn p-acp pno12, cc vvi pno32.
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.
This Way Maldonate conceives our Saviour specially intended vers. 2. and he gathers it from the Antithesis as it is Set down by S. Mathew changed: 18. 5. 6. for having said v. 5. who so shall receive one such little one in my name, receives me.
d n1 fw-it vvz po12 n1 av-j j-vvn fw-la. crd cc pns31 vvz pn31 p-acp dt n1 c-acp pn31 vbz vvn a-acp p-acp n1 np1 vvn: crd crd crd p-acp vhg vvn n1 crd zz av vmb vvi crd d j pi p-acp po11 n1, vvz pno11.
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,
Adds immediately v. 6. But who so shall offend one of these little ones which believe in me etc. Where scandalizing vers. 6. is opposed to receiving, that is entertaining with kindness,
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,
And indeed scandalizing is an Effect of persecution, even such scandalizing as Causes Apopostasie. Our Saviour Says of the stony ground which resembles such hearers as have no root in themselves,
cc av j-vvg vbz dt n1 pp-f n1, av d j-vvg c-acp vvz n1. po12 n1 vvz pp-f dt j n1 r-crq vvz d ng2 c-acp vhb dx n1 p-acp px32,
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.
when tribulation or persecution arises Because of the word, by and by they Are offended, Mathew 13. 21. and that when many shall be Delivered up to be afflicted, many shall be offended.
c-crq n1 cc n1 vvz p-acp pp-f dt n1, p-acp cc a-acp pns32 vbr vvn, np1 crd crd cc d c-crq d vmb vbi vvn a-acp pc-acp vbi vvn, d vmb vbi vvn.
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,
Which woe belongs to all that shall cause enmities, griefs, and other harmings of men's minds, by terrifiing them with Treats, by wronging them in spoiling their goods, by giving them blows,
Vnto them that are contentious, that obey unrighteousnesse shall bee indignation and wrath, tribulation & anguish upon the soule of every man that doth evill.
Unto them that Are contentious, that obey unrighteousness shall be Indignation and wrath, tribulation & anguish upon the soul of every man that does evil.
p-acp pno32 cst vbr j, cst vvb n1 vmb vbi n1 cc n1, n1 cc n1 p-acp dt n1 pp-f d n1 cst vdz n-jn.
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.
Ro. 2. 8. 9. But yet in a higher degree the woe belongs to them that offend believers in christ, who Are the chief Object of persecution, which Are chiefly meant in this place.
as when we are commanded Heb. 12. 14. NONLATINALPHABET, follow after peace, & the Apostle Phil. 3. 12. NONLATINALPHABET, I pursue if I may comprehend or attaine to, hee meanes the knowlgdge and grace of Christ.
as when we Are commanded Hebrew 12. 14., follow After peace, & the Apostle Philip 3. 12., I pursue if I may comprehend or attain to, he means 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.
But in the Ecclesiastical use of this word it is appropriated to those afflictions which unbelieving and ungodly men do Set themselves to inflict on the godly and believers.
p-acp p-acp dt j n1 pp-f d n1 pn31 vbz vvn p-acp d n2 r-crq vvg cc j n2 vdb vvi px32 pc-acp vvi p-acp dt j cc n2.
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 NONLATINALPHABET not without persecutions, that is afflictions and hard usages from evill men.
In this sense it is used Mark. 10. 30. where our Saviour Says that the loss of things left for him shall be recompensed with an hundred fold in this time, yet not without persecutions, that is afflictions and hard usages from evil men.
p-acp d n1 pn31 vbz vvn vvb. crd crd n1 po12 n1 vvz cst dt n1 pp-f n2 vvn p-acp pno31 vmb vbi vvn p-acp dt crd n1 p-acp d n1, av xx p-acp n2, cst vbz n2 cc j n2 p-acp j-jn n2.
And S. Paul 2. Tim. 3. 12. They that live godly in Christ Iesus NONLATINALPHABET shall be persecuted, that is, be ill handled by the ungodly which thing they doe many wayes.
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 do many ways.
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.
but he did it out of ignorance and unbelief, and Therefore was the more capable of Repentance and mercy, 1. Tim. 1. 13. Jezebel persecuted the Prophet Elijah out of zeal for her Idolatry, 1. Kings 19. 2. Herodias, Because John Baptist had preached against her companying with Herod, Mark. 6. Herod persecuted James and Peter that he might please the people.
cc-acp pns31 vdd pn31 av pp-f n1 cc n1, cc av vbds dt av-dc j pp-f n1 cc n1, crd np1 crd crd np1 vvn dt n1 np1 av pp-f n1 p-acp po31 n1, crd np1 crd crd np1, c-acp np1 np1 vhd vvn p-acp pno31 vvg p-acp np1, vvb. crd np1 vvn np1 cc np1 cst pns31 vmd vvi dt n1.
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.
And for the kind of death which they inflict on them, it is different according to the diverse 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,
Hebrew 11. 37. Some they hang on a cross, Some they cast to wild beasts, Some they drown in the sea, Some they boil in oil to death, Some they broil on a greediron, Some they burn At a stake, Some they make away in secret,
np1 crd crd d pns32 vvb p-acp dt n1, d pns32 vvd p-acp j n2, d pns32 vvb p-acp dt n1, d pns32 vvi p-acp n1 p-acp n1, d pns32 n1 p-acp dt n1, d pns32 vvb p-acp dt n1, d pns32 vvb av p-acp j-jn,
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,
as it befell Paul and Silas Acts 16. to banishment, loss of goods, as it befell the Saints, Hebrew 11. 37. to excommunications, and casting out of the Synagogue, as our Saviour foretold, John 16. 2. to threatenings 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,
and false accusations, Mathew 5. 11. to scoffs, insulting Sarcasms, which Are called cruel mockings, Hebrew 11. 36. and with which it is said Ishmael persecuted Isaac. Gal. 4. 29. In a word all those ways of inflicting evil, whereby the malignant spirits of wicked men do harm the godly in their bodies, outward estates,
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.
It falls out sometime that believers and godly Persons do molest and practise one against Another, by reason of private discord, and grudges from corruption prevailing although they agree in the worship of the same Lord.
pn31 vvz av av d n2 cc j n2 vdb vvi cc vvi pi p-acp n-jn, p-acp n1 pp-f j n1, cc n2 p-acp n1 vvg cs pns32 vvb p-acp dt n1 pp-f dt d n1.
Sometimes such kinde of practises are betweene unbeleivers themselves, who seekes one anothers lives, vexe, spoyle, expell one another, by reason of private enmities:
Sometime such kind of practises Are between unbelievers themselves, who seeks one another's lives, vex, spoil, expel one Another, by reason of private enmities:
But it is then in the usuall Ecclesiasticall acception of the word, persecution, when ungodly men inflict those evills on godly and beleiving persons, quî 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.
But it is then in the usual Ecclesiastical acception of the word, persecution, when ungodly men inflict those evils on godly and believing Persons, quî tales, as they Are such, for their piety or faiths sake, for righteousness sake. Mathew 6. 10. 1. Pet. 3. 14. For Christ sake and the Gospels, Mark.
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,
and his Gospel, for not serving Idols, as when the Emperor did put to death Christians for refusing to offer incense to their heathen God's And Nebuchadnezzar cast into a fiery furnace, three Iewes for not bowing down to his golden Image,
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.
And thus even At this day those that have power do persecute Christians in Some places by cruel torments, in Some by expulsion from their dwellings, spoiling their goods, in Some by taunts, mocks, Treats, disgracings, slanders etc. For their embracing the word of life, rejection of Idolatry, publishing of the truth, nonconformity to the vices of the world.
cc av av p-acp d n1 d cst vhb n1 vdi vvi njpg2 p-acp d n2 p-acp j n2, p-acp d p-acp n1 p-acp po32 n2, vvg po32 n2-j, p-acp d p-acp n2, n2, n2, n2, n2 av p-acp po32 vvg dt n1 pp-f n1, n1 pp-f n1, vvg pp-f dt n1, n1 p-acp dt n2 pp-f dt n1.
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,
Now these persecutions do scandalise, as our Saviour tells us Mathew 13. 21. And the reason of their scandalizing may be gathered from our Saviors words, who tells us that the good hearers persevere,
av d n2 vdb vvi, p-acp po12 n1 vvz pno12 np1 crd crd cc dt n1 pp-f po32 j-vvg vmb vbb vvn p-acp po12 ng1 n2, r-crq vvz pno12 d dt j n2 vvi,
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:
Hereupon it is that when men have not root of faith, and strength of patience, their resolutions Are altered, their courses changed, their minds broken by suffering hard things:
av pn31 vbz d c-crq n2 vhb xx n1 pp-f n1, cc n1 pp-f n1, po32 n2 vbr vvn, po32 n2 vvn, po32 n2 vvn p-acp vvg j n2:
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,
1. Persecution out of blind malice is the more pardonable, and the less punishable, then that which is done out of pure malice, which may perhaps be utterly unpardonable,
crd n1 av pp-f j n1 vbz dt av-dc j, cc dt av-dc j, av cst r-crq vbz vdn av pp-f j n1, r-crq vmb av vbi av-j j,
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.
yet he obtained mercy, Because he did it ignorantly in unbelief, 1. Tim. 1. 13. Nevertheless all persecution of the godly, all scandalizing by evil handling of men, without Repentance, hath Eternal death for its wages.
av pns31 vvd n1, c-acp pns31 vdd pn31 av-j p-acp n1, crd np1 crd crd av d n1 pp-f dt j, d j-vvg p-acp n-jn n-vvg pp-f n2, p-acp n1, vhz j n1 p-acp po31 n2.
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,
It is a righteous thing with God to recompense tribulation to them that trouble you, Says S. Paul. 2. Thebes 1. 6. & what is the tribulation? He tells them v. 9. They shall be punished with everlasting destruction from the presence of the Lord,
Neither Pharaoh, nor Saul, nor Herod, nor Nero, nor Domitian, nor any of the Chaldaean, Syrian, Roman persecutors have escaped without deserved vengeance.
Neither Pharaoh, nor Saul, nor Herod, nor Nero, nor Domitian, nor any of the Chaldaean, Syrian, Roman persecutors have escaped without deserved vengeance.
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,
so a persecutor that is driven by malice and blind zeal to breath out threatenings and slaughter against the Disciples of christ, and to spoil the Church runs (as we use to so say) without Fear or wit,
av dt n1 cst vbz vvn p-acp n1 cc j n1 pc-acp vvi av n2-vvg cc n1 p-acp dt n2 pp-f np1, cc pc-acp vvi dt n1 vvz (c-acp pns12 vvb p-acp av vvi) p-acp n1 cc n1,
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,
For even then when they study cruelty, devise mischief on their Beds, while they act it with their tongue cutting like a sharp razor, 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,
as men that know not the Way of peace, but destruction & unhappiness Are in their ways, while they hire Soldiers, arm executioners, invent torments for the Saints,
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:
Ps. 7. 12. 13, 16. God is digging up a pit for the wicked, Psalm 94. 13. And as sure as Pharaoh, Saul, Jezebel, 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:
so surely shall all cruel Inquisitors, barbarous Turks, unjust Oppressors's, ungodly scoffers, devilish belyers of God's people perish. It is determined in heaven:
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.
For the Lord trieth the righteous: but the wicked and him that loves violence his soul hates, Psalm 11. 5, 6. 2. This may justly deter 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.
A Way of scandalizing it is that Satan, who uses all practises to Stumble men, vi & Dole, by force and Craft, hath Set on foot in all times, in all Churches.
dt n1 pp-f j-vvg pn31 vbz cst np1, r-crq vvz d n2 pc-acp vvi n2, crd cc fw-la, p-acp n1 cc n1, vhz vvn p-acp n1 p-acp d n2, p-acp d n2.
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,
where they have professed, and Countenanced the Gospel, and godliness, there he sets on work Some or other as secret underminers of their peace, such as may reach At them with their tongues,
c-crq pns32 vhb vvn, cc vvn dt n1, cc n1, a-acp pns31 vvz p-acp n1 d cc j-jn c-acp j-jn n2 pp-f po32 n1, d c-acp vmb vvi p-acp pno32 p-acp po32 n2,
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,
as in Some places there Are persecuting Soldiers ▪ and persecuting Judges, so there Are in other places persecuting scoffers, persecuting accusers, whose business is to discourage believers, to affright the godly ▪ not only infidel Princes,
c-acp p-acp d n2 pc-acp vbr vvg n2 ▪ cc vvg n2, av a-acp vbr p-acp j-jn n2 vvg n2, vvg n2, rg-crq n1 vbz pc-acp vvi n2, pc-acp vvi dt j ▪ xx av-j n1 n2,
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 heretical Prelates, but also the Whole rabble of vicious men, riotous livers, Sons of Belial will be out of their malignity practising against the Saints that Are opposite to their ways.
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.
But for such as thus do scandalise, 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 kick against the pricks.
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.
if not, let them Remember Julians end betimes, that they may not be forced to confess as he did, vicisti Galilee; 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.
3. Lastly for those that Are apt to be scandalized by persecutions it concerns them to get root in themselves, strength of faith, stability of patience to stand in the time of trial, that they be not overthrown in their goings by violent scandals.
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;
to him that Overcometh shall be given to eat of the tree of life, which is in the midst of of the paradise of God. We must break through terrors; look beyond death;
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, NONLATINALPHABET ( in Enlish it is profitable, to which answers in S. Mat. NONLATINALPHABET it is behovefull ) is translated by our translators according to the phrase in Saint Marke NONLATINALPHABET it is better for him.
HAving finished the two First propositions contained in the First verse, there remains 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 etc. For the reading & meaning of which, much needs not be said, (in English it is profitable, to which answers in S. Mathew it is behooveful) is translated by our translators according to the phrase in Saint Mark it is better for him.
vhg vvn dt crd ord n2 vvn p-acp dt ord n1, pc-acp vvz av-j dt ord cc ord n1 vvg dt n1 pp-f dt n1 j-jn p-acp n2 p-acp vvg pn31 p-acp dt jc cs av j n1, pn31 vbdr jc p-acp pno31 av p-acp dt n-vvg cc vvg pp-f r-crq, av-d vvz xx vbi vvn, (p-acp vvi pn31 vbz j, p-acp r-crq vvz p-acp n1 np1 pn31 vbz j) vbz vvn p-acp po12 n2 vvg p-acp dt n1 p-acp n1 vvb pn31 vbz jc p-acp pno31.
yet chiefly by the addition of Saint Matthew which adds NONLATINALPHABET, That beleive in me, by the condition of these little ones, that they are converted and become humble as little children;
yet chiefly by the addition of Saint Matthew which adds, That believe 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,
and Because not little children in age, but little ones in disposition Are apt to be scandalized in that manner our Saviour Here speaks of, it is plain that our Saviour means by (these little ones) believers in him, who Are called little ones, not from their age,
cc c-acp xx j n2 p-acp n1, cc-acp j pi2 p-acp n1 vbr j pc-acp vbi vvn p-acp d n1 po12 n1 av vvz pp-f, pn31 vbz j cst po12 n1 vvz p-acp (d j pi2) n2 p-acp pno31, r-crq vbr vvn j pi2, xx p-acp po32 n1,
The greivous punishmēt with which the woe due to such offenders is compared, is NONLATINALPHABET, o be drowned in the deep of the sea, as it is in S. Matthew; in S. Marke NONLATINALPHABET, throwne into the sea, in S. Luke NONLATINALPHABET, cast into the sea, & that NONLATINALPHABET, that an asse-milstone be hanged about his necke, in S. Mark. NONLATINALPHABET, a milstone be put about his necke, in S. Luk. NONLATINALPHABET, that an asse-milstone bee about his necke.
The grievous punishment with which the woe due to such offenders is compared, is, oh be drowned in the deep of the sea, as it is in S. Matthew; in S. Mark, thrown into the sea, in S. Lycia, cast into the sea, & that, that an asse-milstone be hanged about his neck, in S. Mark., a millstone be put about his neck, in S. Luk., that an asse-milstone be about his neck.
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:
Some conceive it to be the lower millstone, Because that is the greater, and our Saviour would express the weight of the fallen by the greatness of the stone:
d vvb pn31 pc-acp vbi dt jc n1, c-acp d vbz dt jc, cc po12 n1 vmd vvi dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1:
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;
Which is the opinion generally of Interpreters, Ambrose, Hilary, Erasmus, Jansenius, Maldonate etc. However we conceive of this millstone, the intent of our Saviour was to show by this addition the certainty of his perishing, the weight of his fallen, and the irrecoverableness 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,
For a man that is cast into the sea, and hath a millstone hanged about his neck, is sure to perish, there being no possibility for him to use his arms or body to stay himself from sinking,
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,
18. 21. Where the irrecoverable destruction of Babylon is signified, the resemblance is the same with that in my text, And a mighty Angel took up a stone like a great millstone,
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:
on Math: 18. 6. Says this manner of casting men into the sea was secundùm Ritum provinciae quo majorum crimen ista apud veteres Jews paena fuerit, ut in profundum ligato saxon 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.
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 deep with a stone bound about their necks.
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.
what other writers relate I cannot speak, nor upon what evidence S. Jerome found this to be the manner of the ancient Iewes to Punish great crimes by drowning the malefactors in the deep of the sea, with a millstone hanged about their neck.
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 NONLATINALPHABET drowning in the Sea, as a punishment among them,
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 Greeks used drowning in the Sea, as a punishment among them,
What ever the allusiòn 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.
What ever the allusiòn be, Saint Jerome rightly notes, that our Saviour meant hereby to let us understand that it were better for scandalizers to receive a short punishment Here, then Eternal torments.
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,
yet the woe of scandalizers is more certain, more grievous, more irrecoverable And it is considerable that the Emphasis of our Saviors words in averring this, seems to intimate that He spoke this with Some vehemency,
av dt n1 pp-f n2 vbz av-dc j, av-dc j, av-dc j cc pn31 vbz j cst dt n1 pp-f po12 ng1 n2 p-acp vvg d, vvz pc-acp vvi cst pns31 vvd d p-acp d n1,
whether we compare them among themselves, or with others; for Magnum & parvum are relatives, as Aristotle observes in his Categories in the chapter NONLATINALPHABET.
whither we compare them among themselves, or with Others; for Magnum & parvum Are relatives, as Aristotle observes in his Categories in the chapter.
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.
Intimates that Some of his brothers Are less then Others: And indeed so it is. 1 In respect of spiritual Gifts and graces Some Are less then Others.
vvz cst d pp-f po31 n2 vbr av-dc cs n2-jn: cc av av pn31 vbz. vvn p-acp n1 pp-f j n2 cc n2 d vbr av-dc cs n2-jn.
Our Saviour in his charge to Peter concerning his pastorall office distinguisheth betweene NONLATINALPHABET his little Lambes, and NONLATINALPHABET 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,
Our Saviour in his charge to Peter Concerning his pastoral office Distinguisheth between his little Lambs, and his sheep, John 21. 15, 16. and requires Peter to do as it was foretold of himself, Saiah 40. 11. that he should feed his flock like a shepherd, that he should gather the Lambs with his arms,
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.
so it is in the mystical body of christ, it is fitly joined together and compacted by that which every joint supplieth according to the effectual working in the measure of each part.
av pn31 vbz p-acp dt j n1 pp-f np1, pn31 vbz av-j vvn av cc vvn p-acp d r-crq d n1 vvz vvg p-acp dt j n-vvg p-acp dt n1 pp-f d n1.
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:
And Therefore God's Spirit gives not to all a like measure of knowledge and other Gifts, Rom. 12. 4, 6. Thirdly, Again all parts have not a like means for growth, not a like instruction and nurture, not a like time for growth:
cc av npg1 n1 vvz xx p-acp d dt j n1 pp-f n1 cc j-jn n2, np1 crd crd, crd ord, av d n2 vhb xx dt j n2 p-acp n1, xx dt j n1 cc n1, xx dt j n1 p-acp n1:
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.
there would be no need one Christian should edify one Another, bear with one Another, avoid the offence of Another, give help to Another, restore one Another, etc. Whereas God hath so tempered the parts of the mystical body as well as the natural, that the members should have the same care one of Another, 1. Cor. 12. 25. 2. In power, dignity, Authority, wealth etc. Both in the Church, and in the world, Some believers in christ exceed Others.
pc-acp vmd vbi dx n1 crd np1 vmd vvi pi j-jn, vvb p-acp crd j-jn, vvi dt n1 pp-f n-jn, vvb n1 p-acp j-jn, vvb pi j-jn, av cs np1 vhz av vvn dt n2 pp-f dt j n1 c-acp av c-acp dt j, cst dt n2 vmd vhi dt d n1 crd pp-f n-jn, crd np1 crd crd crd p-acp n1, n1, n1, n1 av av-d p-acp dt n1, cc p-acp dt n1, d n2 p-acp np1 vvi n2-jn.
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 mean Christians, Some Are noble in birth and dignity: among many Christian subject's there Are Some sovereign Kings and Princes that Are Christians:
p-acp d j njpg2, d vbr j p-acp n1 cc n1: p-acp d njp n2-jn pc-acp vbr d j-jn n2 cc n2 cst vbr np1:
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:
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:
p-acp r-crq n1 np1 vhz av-j vvn cst p-acp a-acp vmd vbi d n2-j, d n2, d vvn p-acp po31 n1, cst pns32 vmb vvi cc vvi po31 n1:
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,
so there Are not many Nobles, not many mighty, not many wise After the Flesh, that the support and raising of his Church may appear not to be by an arm of Flesh, not by might,
av a-acp vbr xx av-d n2-j, xx d j, xx d j p-acp dt n1, cst dt n1 cc n-vvg pp-f po31 n1 vmb vvi xx pc-acp vbi p-acp dt n1 pp-f n1, xx p-acp n1,
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.
Except a David or a Constantine, and Some other christian Kings, how few of God's people have enjoyed any eminent degree of worldy glory? the triumphant Conquerors, the mighty Monarchs of the world have been most of them Infidels.
j dt np1 cc dt np1, cc d j-jn njp n2, c-crq d pp-f npg1 n1 vhb vvn d j n1 pp-f j n1? dt j n2, dt j n2 pp-f dt n1 vhb vbn av-ds pp-f pno32 n2.
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,
The Almighty (that intends a better inheritance for his Saints even a Kingdom that cannot be shaken, Hebrew 12. 28.) bestows not on them the great Monarchies, Dominions,
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.
even as christ was unknown in the world, so Are his members, 1. John 3. 1, 2. Lastly those that believe in christ Are little in their own eyes, that is humble, which (it's likely) was chiefly Here meant by our Saviour.
av c-acp np1 vbds j p-acp dt n1, av vbr po31 n2, crd np1 crd crd, crd ord d cst vvb p-acp np1 vbr j p-acp po32 d n2, cst vbz j, r-crq (pn31|vbz j) vbds av-jn av vvd p-acp po12 n1.
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:
For to this christ specially Applies the Emblem 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:
p-acp p-acp d np1 av-j vvz dt n1 pp-f dt j n1, np1 crd crd cc p-acp d n1 np1 vbz vvn pc-acp vhi vbn j p-acp po31 d n2, crd np1 crd crd av av-j vbr d dt n2:
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:
Who am I Says he to God) 2. Sam. 7. 18. and what is my house, that thou hast brought me hitherto? And Psalm 131. 1. etc. Lord my heart is not haughty, nor mine eyes lofty:
q-crq vbm pns11 vvz pns31 p-acp np1) crd np1 crd crd cc q-crq vbz po11 n1, cst pns21 vh2 vvn pno11 av? cc np1 crd crd av n1 po11 n1 vbz xx j, ccx po11 n2 j:
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.
The Reasons hereof Are 1. Because by faith they behold God's infinite greatness, and then comparing themselves with him, they cannot but think themselves as nothing.
dt n2 av vbr crd p-acp p-acp n1 pns32 vvb n2 j n1, cc av vvg px32 p-acp pno31, pns32 vmbx p-acp vvi px32 p-acp pix.
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:
Behold now, I have taken upon me to speak unto the Lord, who am but dust and Ashes, Gen. 18. 27. When a man surveys the earth by it self, it is a great and vast body:
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 mes, 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,
So for those men that look on themselves, or compare themselves with other men, or inferior creatures, they Are apt to imagine themselves to be Some great mes, as Simon Magus vaunted himself, Acts, 8. 9. But those that acquaint themselves with God, walk and converse with him, they find such an infinite disproportion between God and themselves, that they conceive themselves as nothing,
av p-acp d n2 cst vvb p-acp px32, cc vvi px32 p-acp j-jn n2, cc j-jn n2, pns32 vbr j pc-acp vvi px32 p-acp vbb d j fw-fr, p-acp np1 np1 vvd px31, n2, crd crd p-acp d cst vvb px32 p-acp np1, vvb cc vvi p-acp pno31, pns32 vvb d dt j n1 p-acp np1 cc px32, cst pns32 vvb px32 p-acp pix,
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:
So by faith they behold God's infinite power, riches and sovereignty, and thereby see that they have nothing, that the things they have Are not their own but God's:
av p-acp n1 pns32 vvb n2 j n1, n2 cc n1, cc av vvb cst pns32 vhb pix, cst dt n2 pns32 vhb vbr xx po32 d p-acp n2:
Nebuchadnez Zar 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,
Nebuchadnez Tsar he Swells when he looks on his greatness as his own, Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power,
But who am I, and what is my people &c. 1. Chron: 29. 11, 12, 14. And godly Iacob, Gen: 32. 10. NONLATINALPHABET I am little (the phrase of my text) in respect of all the mercies,
But who am I, and what is my people etc. 1. Chronicles: 29. 11, 12, 14. And godly Iacob, Gen: 32. 10. I am little (the phrase of my text) in respect of all the Mercies,
p-acp r-crq vbr pns11, cc r-crq vbz po11 n1 av crd np1: crd crd, crd, crd cc j np1, fw-la: crd crd pns11 vbm j (dt n1 pp-f po11 n1) p-acp n1 pp-f d dt n2,
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 does not say, this is my house, my land, my dignity, my wit, etc. But these Are the Lands, the children etc. which God hath given, that he hath lent me.
pns31 vdz xx vvi, d vbz po11 n1, po11 n1, po11 n1, po11 n1, av p-acp d vbr dt n2, dt n2 av r-crq np1 vhz vvn, cst pns31 vhz vvn pno11.
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:
As it is with the heir of all his Father's goods, while he is young, he is Set to school, there corrected, fares harder and hath less money in his purse, less to manage then many of his Father's Servants:
p-acp pn31 vbz p-acp dt n1 pp-f d po31 ng1 n2-j, cs pns31 vbz j, pns31 vbz vvn pc-acp vvi, a-acp vvd, vvz jc cc vhz dc n1 p-acp po31 n1, av-dc pc-acp vvi av d pp-f po31 ng1 n2:
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,
but this is their folly, while they measure God's love, and care of his people by their own affections, not by God's judgement, they imagine those unhappy who Are most blessed,
cc-acp d vbz po32 n1, cs pns32 vvb npg1 n1, cc n1 pp-f po31 n1 p-acp po32 d n2, xx p-acp npg1 n1, pns32 vvb d j r-crq vbr av-ds vvn,
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.
It was the end Wherefore our Saviour used the Emblem of a little child, Mathew 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.
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:
3. Answerably hereto it concerns them to quicken their hope, and to excite their endeavours After those great things which God hath prepared for them:
crd av-j av pn31 vvz pno32 p-acp vvb po32 n1, cc pc-acp vvi po32 n2 p-acp d j n2 r-crq np1 vhz vvn p-acp pno32:
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,
By this they must Comfort and support their Souls in their present condition: If they look for great things on earth, they shall be sure to miss them,
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:
But it is certain that no temporal death is or can be so grievous as Eternal punishment in hell; none so sharp, and tormenting; none so constant and lasting:
p-acp pn31 vbz j cst dx j n1 vbz cc vmb vbi av j c-acp j n1 p-acp n1; pix av j, cc j-vvg; pix av j cc j-vvg:
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.
But that I may distinctly handle the conclusion, it will be needful to Consider, 1. Who Are to be accounted believers 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,
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 Gospel which he published,
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:
And in this acception they only Are believers in christ, who have the most excellent grace of faith planted in their hearts, by God's 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.
which all that acknowledge the truth of the Gospel in their profession of it, or that yield to it in mind a Light and uneffectual credulity to it, do not.
r-crq av-d cst vvb dt n1 pp-f dt n1 p-acp po32 n1 pp-f pn31, cc d vvb p-acp pn31 p-acp n1 dt n1 cc j n1 p-acp pn31, vdb xx.
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:
But these Are only known by God, Who alone Searches the heart and reins. Or Else believers in christ Are called such according to that estimation man may make:
p-acp d vbr av-j vvn p-acp np1, r-crq av-j vvz dt n1 cc n2. cc av n2 p-acp np1 vbr vvn d vvg p-acp d n1 n1 vmb vvi:
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 thus we Are to account all those as believers in christ, who knowing what they profess doe without compulsion profess themselves believers in christ,
cc av pns12 vbr pc-acp vvi d d c-acp n2 p-acp np1, r-crq vvg r-crq pns32 vvb n1 p-acp n1 vvb px32 n2 p-acp np1,
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,
And in like sort Are they most tenderly Beloved of his Father, Who so loved them, that he gave his only begotten Son, that whosoever Believeth on him, should not perish,
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 his children, v. 13. thee Sons of God, 1. John 3. 1. Heirs of God, joint Heirs with christ, Rom. 8. 17. and strong is the affection of a Father to his Child, his son, his heir:
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:
then to his Beloved spouse? they Are his members, v. 30. and what is it that a man will not give or do to save his members? whence it is that he that shows kindness to them does it to christ, Math. 25. 40. the neglecting of showing mercy to them is a denial of it to christ, v. 45. And an offence to them a sin againg christ, 1. Cor. 8. 12. Their sufferings Christ sufferings, Coloss. 1. 24. This was the reason why christ when he spoke to Saul from heaven, going about the persecuting of believers At Damascus, said thus to him, Saul, Saul why Persecutest thou me, Acts 9. 4, 5. Saul Thought that he had bent himself only against a company of peevish refractory people, whom he 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.
but it was indeed christ himself who was persecuted, and struck At in their persecutions. And so it is in all the persecutions of believers for their faith and Obedience.
cc-acp pn31 vbds av np1 px31 r-crq vbds vvn, cc vvd p-acp p-acp po32 n2. cc av pn31 vbz p-acp d dt n2 pp-f n2 p-acp po32 n1 cc n1.
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,
Doubtless what was said of the Iewes, Zechariah 2. 8. He that touches you, touches the apple of his eye, is truly verified of all true believers, he that touches them touches the apple (if I may so speak) of God's eye, which he will not let pass unrevenged. 2. The sin of scandalizing believers in christ as it is against those whom christ loves,
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.
but that they may be alienated from christ, withdrawn from subjection to him, hindered in his service? Saul's persecuting of David is construed as if he had bid him go serve other God's, they have driven me, Says David, out this day from abiding in the inheritance of the Lord, saying, go serve other God's 1. Sam. 26. 19. Nor can it be otherwise interpreted but that they which scandalise little ones that believe in christ for their faith and Obedience sake, do as good as say, believe not, obey not christ.
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;
Psalm 92. 9. 3. As it tends to the overthrow of Christ Kingdom, so especially in the last sorts of scandalizing it arises out of hatred of christ, his people, Kingdom, and Gospel;
np1 crd crd crd p-acp pn31 vvz p-acp dt n1 pp-f npg1 n1, av av-j p-acp dt ord n2 pp-f j-vvg pn31 vvz av pp-f n1 pp-f np1, po31 n1, n1, cc n1;
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,
which shows a most wicked heart, and Causes intolerable provocation to anger. 4. In the practice of this sin, especially by persecution, what Are scandalizers but as Satan hands to execute what he instigates them to? Our Saviour in his Epistle to the Church of Smyrna, Revel. 2. 10. tells that Church that the devil should cast Some of them into prison that they might be tried,
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.
and procure his wrath, specially when men suffer themselves to be made Satan professed Agents and Servants to do his will. For application of this truth.
cc vvi po31 n1, av-j c-crq n2 vvb px32 pc-acp vbi vvn npg1 j-vvn n2 cc n2 pc-acp vdi po31 n1. p-acp n1 pp-f d n1.
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.
He Takes their scandals as if he himself were scandalized, their injuries as his own injuries, the persecuting of them as the persecuting of himself, which he 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.
Precious in the sighed of the Lord is the death of the Saints, Says the Psalmist, Psalm 116. 15. Their lives Are precious, and their death is precious.
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,
A great Cordial this should be to Christ little ones, to persist in the faith notwithstanding their scandals, sith this Light affliction, which is but for a moment, works for them a Far 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;
& Eternal 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;
cc j n1 pp-f n1: crd np1 crd crd cc c-acp pn31 vhz vbn d n1 p-acp d n2 vvg, cst pns32 vvd po32 n1 vmd xx vbi j;
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.
For Wherefore Are believers hated? Is it not for their constancy in the faith, their profession of the truth, their zeal to Christ Kingdom, their Obedience to his Precepts? The scandalizing of them then can be no other but an offence of christ.
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.
Know then, that scandalizing of Christ members is no less then the offending of christ, and will be punished, as if his person were directly struck At.
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:
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:
cc pc-acp vvi d cst vbr j p-acp pno32 pp-f d po32 j n2, cc pp-f d po32 j n2, r-crq j n2 vhb vvn p-acp pno31. np1 crd crd ord d vmb vvi d cst vvb d n1 pp-f j-vvg:
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.
those that believe in christ Are in appearance little ones, of small power, contemptible, and Therefore they Are ready to think they may harm them with impunity.
d cst vvb p-acp np1 vbr p-acp n1 j pi2, pp-f j n1, j, cc av pns32 vbr j pc-acp vvi pns32 vmb vvi pno32 p-acp n1.
