The
Mischiefe
and
Miserie
of
SCANDALS
Both
Taken
and
Giuen
.
MATH.
18.
7.
Wo
vnto
the
world
because
of
offences
:
for
it
must
needs
bee
that
offences
come
:
but
woe
to
that
man
by
whom
the
offence
commeth
.
CHAP.
I.
The
Coherence
and
Resolution
of
the
Text.
THe
drift
of
our
Sauiour
in
his
former
Discourse
was
to
exhort
to
the
receiuing
of
little
ones
.
Verse
5.
And
who
so
shall
receiue
one
such
little
childe
in
my
name
,
receiueth
mee
.
A
strong
motiue
to
receiue
such
.
The
Apostles
argument
to
hospitalitie
,
Heb.
13.
2
is
strong
.
Be
not
forgetfull
to
entertaine
strangers
,
for
thereby
some
haue
entertained
Angels
vnawares
.
But
heere
the
argument
carries
more
strength
,
Be
willing
and
readie
to
doe
all
Christian
Offices
of
loue
,
and
shew
tender
respect
to
little
ones
,
and
so
receiue
them
,
and
you
shall
receiue
not
Angels
,
but
Christ
himselfe
.
How
willingly
would
men
receiue
Christ
?
Receiue
these
,
and
you
receiue
him
.
And
if
little
ones
must
be
thus
tenderly
receiued
and
regarded
,
how
warie
should
men
bee
of
doing
any
thing
that
may
offend
them
?
Therfore
our
Sauiour
doth
not
onely
aduise
to
receiue
such
,
but
also
to
take
heed
of
doing
any
thing
that
may
proue
vnto
young
belieuers
,
matter
of
offence
&
scandal
.
And
so
he
takes
occasion
to
enter
vpon
a
large
discourse
concerning
scandal
.
This
Verse
is
part
of
that
discourse
,
and
in
it
there
be
two
principall
points
.
-
1.
The
necessitie
-
of
scandals
.
-
2.
The
mischiefe
-
1.
The
necessitie
of
scandals
,
for
it
must
needs
be
that
offences
come
.
-
2.
The
Mischiefe
and
the
miserie
that
comes
by
them
.
And
that
is
a
twofold
woe
.
1.
A
woe
to
such
as
are
scandalized
,
that
doe
stumble
and
are
offended
;
Woe
to
the
World
because
of
offences
.
Offences
shall
come
,
and
must
come
,
but
to
the
sorrow
,
and
smart
of
some
men
shal
they
come
;
They
shall
come
to
make
way
for
the
greater
woe
to
some
persons
.
Such
euents
shall
be
,
but
yet
they
will
proue
euents
of
woe
to
men
of
the
world
.
2.
A
woe
to
such
as
do
cause
and
giue
the
offence
.
But
woe
to
the
man
by
whom
the
offence
commeth
.
As
if
he
had
said
.
It
is
necessarie
that
offences
come
,
and
infallibly
they
will
fall
out
,
but
yet
this
necessitie
of
the
euent
shall
no
whit
at
all
excuse
,
or
protect
the
offender
,
but
as
a
woe
to
them
that
take
the
offence
,
so
a
woe
to
them
that
giue
the
offence
,
Woe
to
him
by
whom
the
offence
commeth
.
To
make
way
for
what
followes
it
is
fit
to
consider
what
is
heere
meant
by
Scandal
or
Offence
.
That
we
call
a
scandal
,
which
is
or
may
be
in
it selfe
an
occasion
of
falling
vnto
another
.
Any
thing
whereby
wee
so
offend
another
,
as
that
hee
is
hindred
from
Good
,
drawne
into
,
or
confirmed
in
euill
,
is
a
scandal
.
Now
a
scandal
may
be
.
1.
First
,
in
doctrine
,
and
this
is
scandal
giuen
in
heresies
,
false
doctrines
.
Secondly
,
by
the
abuse
or
the
vnseasonable
vse
of
Christian
libertie
,
of
which
kinde
of
scandals
the
Apostle
speakes
,
Rom.
14.
1.
Cor.
8.
10.
Thirdly
,
Scandal
may
be
giuen
by
mens
lifes
,
when
their
lifes
and
actions
are
such
as
crosse
,
and
thwart
the
Religion
professed
by
vs
,
and
dishonours
the
Name
of
God
,
which
we
haue
taken
vp
.
As
when
a
man
professes
the
Name
&
Faith
of
Christ
,
and
professes
it
zealously
,
and
yet
fals
into
vncleannesse
,
drunkennesse
,
into
grosse
and
notorious
acts
of
fraude
and
coozenage
,
these
bee
scandals
and
offences
because
they
be
occasions
to
make
others
fall
,
they
hinder
some
from
comming
towards
goodnesse
and
Religion
,
and
they
harden
and
confirme
some
in
their
sinfull
and
euill
courses
.
Thus
Dauids
murther
and
adultery
,
Noahs
drunkennesse
,
the
incestuous
Corinthians
marriage
were
scandalous
actions
.
Now
though
this
text
reach
to
offences
of
all
kinds
,
yet
I
will
onely
meddle
with
offences
of
this
last
kinde
,
such
as
bee
the
grosse
and
foule
courses
and
practices
of
any
such
as
haue
taken
vpon
them
the
profession
of
the
Gospell
,
and
the
Name
of
Christ
.
To
come
then
to
the
first
point
.
The
Necessitie
of
scandals
.
It
must
needs
bee
that
offences
come
.
The●e
must
and
there
shall
assuredly
fall
out
scandalous
and
offensiue
actions
in
the
Church
of
God
,
euen
amongst
those
that
professe
Religion
and
godlinesse
.
For
that
our
Sauiour
speakes
of
the
sinnes
of
those
that
are
in
the
Church
,
it
is
plaine
by
that
Verse
15
,
16
,
17.
If
thy
brother
shall
trespasse
,
&c.
therefore
he
speakes
of
the
offences
of
brethren
.
If
hee
shall
neglect
to
heare
them
tell
it
to
the
Church
.
Now
if
not
of
the
Church
,
why
should
he
be
complained
of
to
the
Church
.
What
hath
the
Church
to
do
to
iudge
those
,
and
exercise
discipline
vpon
those
that
are
without
.
And
againe
scandals
properly
so
called
can
be
no
where
but
in
the
Church
,
and
amongst
such
as
professe
the
Truth
of
God
.
CHAP.
II.
The
Necessitie
of
scandalous
euents
in
Gods
Church
.
THe
point
we
haue
then
first
to
handle
is
this
.
That
there
is
a
necessitie
of
scandalous
euents
in
the
Church
of
God
.
That
scandalous
euents
,
and
offences
shall
assuredly
and
infallibly
fall
out
amongst
those
that
professe
the
Name
of
Christ
.
It
must
bee
,
and
it
must
needs
bee
that
offences
come
.
So
,
Luke
17.
1.
It
is
impossible
but
that
offences
should
come
.
And
as
the
Apostle
speakes
of
heresies
,
and
of
offences
giuen
in
that
kinde
,
1.
Cor.
11.
19.
There
must
be
heresies
,
so
is
it
true
of
these
kinds
of
offences
which
are
giuen
by
sinfull
and
foule
actions
,
that
there
must
bee
scandals
.
This
Necessitie
arises
from
a
threefold
ground
:
1.
From
the
decree
and
councell
of
God
,
and
his
secret
,
but
most
Iust
Iudgement
:
for
God
that
brought
light
out
of
darknesse
,
can
bring
good
out
of
euill
,
and
can
worke
out
his
glory
euen
from
those
things
which
in
their
euents
seeme
to
make
exceedingly
to
the
impeaching
and
obscuring
thereof
.
God
can
gather
grapes
of
these
thistles
,
and
figs
of
these
thornes
,
and
therefore
his
pleasure
it
is
,
and
so
will
he
haue
it
that
such
thornes
,
and
thistles
should
grow
,
and
come
vp
in
his
garden
.
His
wayes
are
not
as
our
wayes
,
nor
his
thoughts
as
our
thoughts
.
Hee
can
make
that
which
for
the
present
,
and
in
our
eye
and
apprehension
is
for
the
great
dishonour
and
disgrace
of
his
Name
and
Truth
,
to
turn
at
the
last
to
the
greater
honour
,
and
glorie
of
both
.
Hee
by
his
permissiue
decree
orders
all
such
scandalous
euents
to
worke
together
to
bring
him
in
a
great
,
and
a
rich
returne
of
glory
.
Therefore
,
Ezek.
3.
20.
God
is
said
to
lay
a
stumbling
blocke
before
a
man
,
And
I
lay
a
stumbling
blocke
before
him
.
God
hath
decreed
that
there
shall
bee
scandals
.
Not
a
Sparrow
falls
on
the
ground
without
our
Father
,
Math.
10.
29.
And
therefore
not
a
Professour
of
his
Name
falls
into
scandal
without
him
.
And
therefore
God
hauing
decreed
that
scandals
shall
be
,
there
is
a
necessitie
of
the
euent
,
It
is
impossible
but
that
there
should
be
offences
.
But
yet
this
decree
doth
in
no
wise
make
God
the
authour
of
these
euils
,
because
his
decree
hath
no
necessitating
influence
into
the
wils
of
men
.
It
is
a
necessitie
of
infallibilitie
,
and
certaintie
of
the
euent
,
but
not
a
constraining
,
forcing
necessitie
to
make
them
to
doe
that
which
shall
giue
scandal
.
Scandals
shall
necessarily
,
that
is
infallibly
come
to
passe
,
but
yet
such
as
giue
scandal
,
shall
not
bee
forced
and
necessarily
constrained
by
the
decree
of
God
to
doe
that
they
doe
.
They
shall
worke
freely
and
voluntarily
in
that
which
they
doe
,
or
else
it
were
iniustice
in
God
to
bring
a
woe
vpon
him
by
whom
an
offence
comes
,
if
hee
by
a
Superiour
power
from
Heauen
were
forced
and
constrained
to
fall
into
scandal
.
What
Gods
holy
ends
are
in
that
his
Decree
,
wee
shall
see
after
in
the
opening
of
the
next
point
.
2.
From
the
malice
of
Sathan
.
The
malice
of
the
Deuill
against
Gods
Truth
,
and
Mans
Saluation
is
exceeding
great
,
and
out
of
his
malice
against
both
,
he
endeuours
nothing
more
then
to
make
men
sinne
.
He
goes
about
like
a
roaring
Lion
,
seeking
whome
hee
may
deuoure
.
But
yet
though
all
bee
fish
that
comes
to
his
net
,
yet
his
speciall
malice
is
against
those
of
Gods
Church
,
and
those
therein
that
most
zealously
professe
his
Name
and
Truth
.
He
knowes
that
if
he
can
but
draw
such
into
his
nets
and
snares
,
and
make
them
fall
into
fowle
and
scandalous
actions
,
this
will
in
a
great
measure
dishonour
God
and
his
Gospell
,
disgrace
Religion
and
Godlinesse
,
and
startle
such
as
are
but
looking
towardes
God
,
and
wonderfully
harden
such
in
their
sinfull
wayes
that
are
not
so
forward
in
the
zealous
profession
of
the
Gospell
,
and
therefore
of
all
others
hee
hath
such
in
his
eye
,
and
vses
all
his
power
and
policie
toe
nsnare
and
supplant
such
more
then
a
thousand
others
.
He
had
rather
catch
one
fish
then
a
thousand
frogs
,
rather
fell
one
Cedar
then
a
whole
wood
of
shrubs
.
Satan
sees
that
the
sins
and
scandalous
offences
of
such
will
bee
exceeding
aduantageous
to
the
aduancement
of
his
kingdome
,
and
will
conduce
to
the
strengthening
of
his
partie
more
then
the
falls
of
any
other
.
Therefore
hee
sets
vpon
them
with
all
his
might
and
malice
aboue
others
.
Thou
art
,
say
they
of
Dauid
,
worth
ten
thousand
of
vs
,
And
if
the
enemy
had
surprized
Dauid
,
it
had
beene
more
aduantage
to
him
then
to
haue
surprized
ten
thousand
other
Israelites
.
So
Sathan
reckons
one
zealous
Professour
of
Religion
if
he
can
but
entrap
him
worth
ten
thousand
others
for
his
turne
.
Such
a
mans
fal
would
more
blemish
the
Gospell
,
and
make
men
more
stumble
at
Godlinesse
then
if
ten
thousand
others
should
do
the
like
.
Therefore
liues
hee
by
the
King
of
Syria
his
principle
,
Fight
neither
against
small
nor
great
,
saue
onely
against
the
King
of
Israel
,
for
let
the
King
of
Israel
fall
,
and
small
and
great
fall
with
him
.
His
policie
therefore
is
to
aime
and
leuell
especially
at
such
in
whose
fals
hee
may
ruine
many
,
and
by
whose
ruines
he
may
rayse
his
owne
kingdome
.
Other
mens
sinnes
worke
nothing
so
much
for
his
aduantage
.
[
a
](A21049-e12780-b)
a
Numquid
tam
reprehensibilis
ebrietas
Alamann●
quam
ebrietas
Christiani
?
aut
tam
damnabilis
rapacitas
Albani
quam
rapacitas
Christiani
?
si
fallat
Hunnus
,
vel
Gepida
,
quid
mirum
est
?
si
peieret
Francus
quid
noni
faceret
?
Salu.
de
prou.
lib.
4.
Who
wonders
or
staggers
at
it
to
see
prophane
and
irreligious
godlesse
persons
to
bee
vitious
adulterers
,
to
be
brutish
drunkards
,
to
be
artificiall
deceiuers
and
defrauders
.
It
is
no
new
thing
,
they
doe
but
their
kinde
.
The
wonder
were
,
if
they
should
bee
,
or
doe
otherwise
.
But
when
a
man
that
professes
Godlinesse
and
Religion
shall
fall
into
any
of
these
fowle
courses
,
how
infinitely
are
thousands
staggered
and
scandalized
at
it
?
How
fowly
is
Religion
and
Godlinesse
blurred
?
How
many
are
there
who
resolutely
determine
neuer
to
meddle
with
such
Religion
?
And
so
the
Deuill
hath
his
end
,
hath
what
hee
would
haue
.
Consider
to
this
end
that
example
,
1.
Cor.
5.
1.
There
is
fornication
amongst
you
,
and
such
fornication
as
is
not
once
named
amongst
the
Gentiles
.
Obserue
the
horrible
malice
of
Satan
against
the
Church
of
God
,
and
such
as
are
within
it
,
bee
they
sound
,
or
hypocriticall
professours
of
the
Gospell
.
He
labours
to
bring
of
them
into
fowler
,
and
more
notorious
offensiue
euils
,
then
the
very
heathens
themselues
are
guiltie
of
according
to
that
,
Ieremy
18.
13.
Aske
now
amongst
the
heathen
who
hath
heard
such
things
.
The
Virgin
of
Israel
hath
done
an
horrible
thing
.
At
that
time
Christians
were
called
out
from
amongst
the
heathen
,
with
whom
they
liued
mingled
together
.
Now
the
Deuill
did
what
in
him
lay
to
keepe
those
heathen
from
receiuing
the
Gospell
,
and
Christian
Religion
,
that
by
no
meanes
they
might
hearken
to
it
.
Now
to
bring
this
about
what
was
Satans
proiect
?
He
layes
about
him
to
ensnare
some
one
of
the
Christian
Corinthians
,
and
to
bring
him
into
fowler
fornication
then
was
amongst
the
heathen
.
This
the
Deuill
effects
,
and
what
thinke
wee
followed
vpon
it
?
Now
haue
the
heathen
occasion
to
crie
downe
Christian
Religion
,
and
to
say
,
Behold
these
be
your
Christians
that
talke
so
much
of
holinesse
,
where
did
they
euer
see
any
of
vs
whom
they
terme
heathens
to
commit
so
fowle
an
act
of
Incest
as
to
marrie
his
fathers
wife
.
What
are
our
Adulteries
,
and
fornications
they
so
much
iudge
vs
for
to
such
fowle
vncleannesse
as
this
?
This
is
your
Christian
Religion
,
and
these
bee
your
Saints
forsooth
,
now
God
blesse
vs
from
such
a
Religion
,
neuer
will
wee
be
of
such
a
Religion
.
How
much
better
is
it
to
be
honest
heathens
,
nay
,
Adulterous
fornicating
Pagans
then
Incestuous
Christians
?
And
thus
questionles
was
many
a
Pagan
mouth
opened
,
and
many
an
heathen
heart
stumbled
,
yea
,
many
an
one
that
before
might
be
in
some
doubt
of
the
euil
condition
of
paganisme
was
by
this
scandal
kept
off
from
looking
towards
Christian
Religion
.
They
liked
not
this
Gospell
,
and
new
doctrine
of
these
Christians
.
Such
mens
scandals
therefore
being
of
so
great
aduantage
for
Satans
purposes
,
and
hee
being
so
sedulous
and
industrious
to
seeke
and
take
all
aduantages
for
his
owne
turne
,
hence
it
is
that
it
cannot
bee
but
that
offences
come
.
How
wel
did
Satan
foresee
what
he
should
gaine
by
Dauids
Scandal
?
Could
hee
but
get
Dauid
in
,
and
bring
him
to
commit
Adulterie
with
Bathsheba
,
it
would
strike
a
greater
stroke
on
his
side
,
and
do
him
more
seruice
then
if
a
thousand
such
as
Doeg
,
Shimei
,
or
Achitophel
should
doe
the
like
.
How
many
men
would
thereby
be
stumbled
at
Dauids
zealous
profession
?
How
many
hearts
bee
thereby
hardened
in
their
euill
wayes
?
How
many
mens
wayes
be
blockt
vp
for
going
to
Heauen
?
How
therefore
in
this
case
would
,
and
did
the
Deuill
put
on
to
get
Dauid
downe
,
and
to
cause
him
to
fall
so
fowly
?
The
practises
of
the
Carpocrasians
,
and
the
Gnostickes
were
stupendiously
,
and
prodigiously
filthy
and
impure
.
Neuer
the
like
horrid
Impurities
practised
or
once
heard
of
amongst
the
most
godlesse
heathen
that
euer
were
on
the
face
of
the
earth
.
The
Apostle
speakes
of
the
heathen
,
that
it
was
a
shame
to
speake
of
those
things
which
they
did
in
secret
,
but
surely
the
most
degenerate
heathen
that
had
put
off
nature
,
could
not
but
think
it
a
shame
to
speake
of
those
things
in
secret
which
they
did
openly
and
familiarly
,
who
tooke
vpon
them
the
name
and
profession
of
Christians
.
[
b
](A21049-e13030-b)
b
Quod
hominum
genus
ad
Ecclesiae
Dei
probrum
,
&
scandalum
adornasse
&
submisisse
Satanas
videtur
:
quippe
qui
Christianorum
sibi
nomen
indiderint
,
vt
propter
illos
offensae
Gentes
à
sanctae
Dei
Ecclesiae
vtilitate
abhorreant
,
nunciatamque
veritatem
ob
immania
illorum
facinora
,
&
incred●bilem
nequitiam
repudient
,
vt
inquam
frequentibus
illorum
sceleribus
animaduersis
,
eos
quoque
qui
è
sanctâ
Dei
Ecclesiâ
sunt
,
tales
esse
sibi
persuadeant
,
atque
ita
à
verissima
Dei
doctrina
aures
auertant
,
aut
cer●e
paucorum
improbitate
conspectâ
in
vniuersos
eadem
maledicta
conijciant
.
Atque
ea
demum
causa
est
cur
plerique
Gentilium
vbicunque
istius
sectae
homines
deprehenderint
,
nullam
nobiscum
velint
neque
dati
▪
acceptique
,
neque
consilij
,
neque
audiendi
diuini
verbi
societatem
coniungere
,
ac
neaures
quidem
praebere
sustineant
,
vsque
adeo
nesarijs
illorum
flagitijs
consternati
ac
deterriti
sunt
.
Ephiphan
lib.
1.
Haeres.
27.
Ad
detrectationem
diuini
nominis
&
Ecclesiae
à
Satana
praemissi
sunt
,
vti
quae
sunt
illorum
audientes
homines
,
&
putantes
omnes
nos
tales
esse
quertant
aures
suas
à
pr●co●i●
veritatis
.
Iraen
.
lib.
1.
cap.
24.
Now
what
was
the
ayme
of
Satans
malice
in
bringing
those
Carpocrasians
and
Gnostickes
tearming
themselues
Christians
vnto
such
more
then
heathenish
Impurities
?
Surely
none
other
but
this
,
that
vpon
the
sight
of
their
loathsome
courses
the
heathen
might
abhorre
the
Church
of
God
,
and
might
be
so
scandalized
thereby
that
they
might
vtterly
reiect
the
truth
of
God
preached
vnto
them
.
By
their
scandalous
filthinesse
they
tooke
occasion
to
rayle
on
Christian
Religion
,
and
so
to
iudge
all
Christians
of
the
same
stampe
that
they
would
not
onely
none
of
their
Religion
,
but
no
manner
of
dealing
with
them
,
no
not
in
ciuill
commerce
.
So
strongly
by
their
scandalous
lifes
did
Satan
hedge
and
fence
vp
their
way
from
comming
into
the
Church
,
and
vnto
Christ
.
With
these
thornes
did
the
Deuill
hedge
vp
their
way
from
entring
into
the
Church
.
3.
From
the
corruption
,
falsenesse
,
hypocrisie
and
deceitfulnesse
of
mens
hearts
.
There
bee
in
the
Church
of
God
,
and
in
the
number
of
such
as
professe
the
Name
of
God
,
two
sorts
of
persons
.
1.
Such
as
professe
his
Name
hypocritically
,
such
as
make
Religion
but
a
maske
and
a
cloake
to
hide
and
couer
their
rotten
insides
,
and
take
vpon
them
the
profession
of
Religion
for
base
and
by-ends
,
onely
to
aduance
their
credit
,
and
their
profit
,
as
the
Shechemites
would
bee
circumcised
for
sheepe
,
oxen
,
and
substance
.
Some
put
on
a
[
c
](A21049-e13130-b)
c
Quanam
sunt
istae
pelles
onium
nisi
nomini●
Cbristiani
extrinsecus
superficies
?
Tertull.
de
praescript
.
aduers
.
Haeret.
Quae
sunt
vestimenta
ouilia
?
species
videlicet
simulatae
religionis
,
elcēmosyna
simulata
,
oratio
simulata
,
ieiunium
simulatum
&c.
Chrys.
oper.
imperf.
in
Math.
hom.
19.
sheeps
clothing
,
but
inwardly
are
rauening
wolues
.
Now
where
Religion
is
thus
personated
,
and
men
doe
but
act
a
part
,
corruption
restrained
will
breake
out
at
last
.
Yea
,
and
God
in
his
Iustice
will
vncase
,
and
discouer
such
by
giuing
them
vp
to
fowle
and
notorious
grosse
euils
.
Iudas
vnder
hope
of
some
temporall
preferments
both
professed
,
and
preached
Christ
,
forsakes
all
,
and
followes
him
,
and
was
as
forward
as
the
best
of
them
.
But
because
all
this
was
in
hypocrisie
,
therefore
his
corruption
held
in
for
a
time
vnder
this
violent
restraint
at
the
last
breakes
fowly
out
,
and
because
hee
fowly
takes
Gods
Name
in
vaine
,
he
is
by
diuine
Iustice
left
to
himselfe
,
and
falls
into
that
fearefull
scandal
of
betraying
Christ
.
Obserue
that
Matth.
7.
27.
The
house
built
vpon
the
sand
fell
,
and
the
fall
of
it
was
great
:
When
Hypocrites
fall
,
they
fall
not
the
ordinary
fals
of
other
men
,
Great
was
the
fall
of
it
,
They
fall
into
great
and
hainous
scandals
.
As
Moses
speakes
of
those
,
Numb.
16.
29.
If
these
men
die
the
common
death
of
all
men
,
as
euery
man
dies
,
&c.
So
these
men
fall
not
the
common
fals
of
all
men
,
not
as
euery
man
fals
,
but
when
they
fall
their
fall
is
great
,
with
great
and
notorious
scandall
.
Other
men
may
fall
on
the
ground
,
but
they
fall
into
the
kennell
,
the
puddle
,
into
the
very
mire
;
The
Sow
that
is
washed
to
her
wallowing
in
the
myre
.
2.
Peter
2.
22.
She
lies
not
downe
in
the
dust
,
nor
in
the
dirt
,
but
in
the
myre
,
and
not
onely
lies
downe
,
or
fals
downe
into
the
myre
,
but
wallowes
in
the
myre
,
and
so
becomes
all
ouer
fowle
and
filthy
.
It
is
so
with
Hypocrites
,
they
so
fall
,
as
if
a
man
fel
into
and
wallowed
in
the
myre
,
so
fowle
and
scandalous
are
their
fals
.
Now
,
then
,
inasmuch
as
it
cannot
be
auoyded
,
and
it
is
impossible
,
but
that
there
will
and
shall
be
Hypocrites
in
the
Church
of
God
,
and
Satan
will
be
standing
amongst
the
children
of
God
,
Iob
1.
and
in
as
much
as
it
cannot
be
but
that
rotten
hypocrisie
will
breake
out
,
and
in
regard
of
Gods
Iustice
must
sometimes
bee
discouered
in
this
life
,
therefore
there
must
needs
be
scandals
,
and
therefore
it
is
impossible
but
that
offences
should
come
.
2.
Such
as
professe
sincerely
,
and
in
Truth
.
Now
euen
in
these
there
are
yet
great
remaynders
of
corruption
,
the
very
best
beare
a
bodie
of
sin
and
death
about
them
.
And
because
they
are
not
so
watchfull
as
they
should
,
to
looke
so
narrowly
to
their
owne
hearts
as
they
ought
,
therefore
comes
it
to
passe
also
that
offences
must
needs
come
.
The
heart
of
man
is
deceitfull
aboue
all
things
,
Ier.
17.
therefore
should
Christians
bee
watchfull
ouer
it
aboue
all
things
.
But
because
they
trust
their
false
and
loose
hearts
to
much
,
and
grow
remisse
in
their
watch
,
thence
comes
it
frequently
to
passe
that
offences
must
needs
come
.
When
they
keepe
not
their
own
Vineyard
,
their
mothers
children
are
angrie
with
them
,
Cant.
1.
6.
that
is
their
naturall
corruptions
Sir
,
didst
thou
not
sow
good
wheate
in
thy
field
?
Whence
then
hath
it
tares
?
He
said
vnto
them
,
An
enemie
hath
done
this
!
These
tares
are
Scandals
,
Verse
40
,
41.
They
shall
gather
out
of
his
kingdome
all
scandals
.
Wee
see
whence
these
scandals
come
,
Verse
28.
An
enemie
hath
done
this
.
Satan
hath
a
great
hand
in
sowing
these
tares
.
But
obserue
when
this
enemie
sowes
these
tares
,
Verse
25.
But
whilst
men
slept
the
enemy
came
,
and
sowed
tares
.
The
time
of
mens
securitie
is
the
Deuils
seedes
time
,
their
sleeping
time
is
his
sowing
time
.
So
that
because
men
sleepe
,
euen
good
men
oftentimes
fall
asleepe
,
and
are
not
so
watchfull
as
would
become
them
,
hence
comes
it
to
passe
,
that
tares
must
needs
be
sowne
,
and
that
offences
must
needs
come
.
Thus
we
see
the
grounds
of
the
necessitie
of
scandalous
euents
in
Gods
Church
.
CHAP.
III.
An
Apologie
for
Religion
,
and
the
professours
thereof
against
the
scandal
of
scandals
.
GIue
me
leaue
now
,
for
vse
of
all
that
hath
beene
said
,
to
doe
that
which
all
the
children
of
wisdome
are
bound
to
doe
.
Wisedome
,
that
is
Religion
,
is
and
ought
to
be
iustified
of
her
children
.
Luke
7.
35.
Giue
me
leaue
to
iustifie
her
,
by
whom
I
hope
to
bee
saued
.
Open
thy
mouth
for
the
dumbe
,
open
thy
mouth
and
plead
their
cause
,
Pro.
31.
8
,
9.
much
more
then
open
thy
mouth
,
and
plead
the
cause
of
condemned
Religion
.
Neuer
doe
scandalous
euents
come
to
passe
,
but
wisdome
and
her
children
doe
suffer
,
and
Religion
and
religious
ones
are
instantly
condemned
and
cried
downe
.
But
let
this
that
hath
beene
spoken
serue
to
teach
vs
not
to
be
offended
at
offences
,
not
to
bee
scandalized
at
scandals
.
It
is
true
indeed
,
that
God
should
neuer
bee
offended
but
it
should
deeply
offend
vs
.
It
should
be
a
trouble
to
vs
when
our
brother
is
offended
,
2.
Cor.
11.
29.
Who
is
offended
and
I
burne
not
?
How
much
more
then
when
God
is
offended
,
and
that
by
grosse
scandals
!
But
my
meaning
is
this
,
that
wee
should
not
so
take
offence
at
the
scandals
of
such
as
professe
Religion
,
and
godlinesse
,
whether
they
doe
it
sincerely
or
hypocritically
,
as
to
bee
offended
either
at
the
Religion
or
the
persons
of
all
others
professing
the
Truth
and
power
of
godlines
.
Two
things
here
may
stay
vs
in
this
case
.
1.
First
,
because
our
Sauiour
hath
[
d
](A21049-e13620-b)
d
Vnde
te
admoneo
ne
granius
perturberis
his
scandalis
quae
ideo
ventura
praedicta
sunt
,
vt
quando
venirent
reminisceremur
esse
praedicta
,
&
non
ei●
valde
commoueremur
.
Nam
haec
ipse
Dominus
ita
praedixit
,
vae
mundo
à
scandalis
,
&c.
August
.
Epist.
209.
foretold
vs
that
they
should
come
,
wee
are
told
of
it
before
hand
,
and
therfore
nothing
in
such
euents
falling
out
but
what
was
before
told
,
why
should
any
start
o●
stumble
at
them
when
they
come
to
passe
.
Why
should
not
this
preuent
scandal
in
this
case
as
well
as
in
the
case
of
the
Crosse
.
Thus
Christ
preuents
the
scandal
of
the
Crosse
and
afflictions
that
should
befall
his
Disciples
,
Iohn
16.
1
,
2.
These
things
haue
I
spoken
vnto
you
,
that
ye
should
not
be
offended
,
They
shal
put
you
out
of
their
Synagogues
&c.
And
thus
also
the
Apostle
,
1.
Thess.
3.
3
,
4.
That
no
man
should
bee
moued
by
these
afflictions
,
for
verily
when
wee
were
with
you
,
wee
told
you
before
that
we
should
suffer
tribulation
.
So
here
our
Sauiour
hauing
[
e
](A21049-e13690-b)
e
Non
te
ista
conturbent
fili
dilectissime
,
haereses
enim
&
scandala
futura
praedicta
sunt
,
vt
inter
inimicos
erudiamur
,
ac
sic
fides
&
dilectio
nostra
possit
esse
probatior
.
Aug
Epist.
50.
Atqui
plures
,
ait
Trypho
,
qui
se
Iesum
profiteri
dicunt
,
&
Christiani
nominantur
audio
simulachris
mactata
manducare
***
.
Cui
respondens
eo
quoque
,
inquam
,
quod
eiusmodi
extent
viri
qui
se
profitentur
Christianos
,
&
Iesum
crucifixum
&
Dominum
,
&
Christum
laudant
,
sed
non
illius
doctrinas
docent
,
nos
qui
purae
&
verae
Jesu
Christi
disciplinae
sectatores
sumus
in
spe
ab
ipso
annunciatâ
fide
constantiores
reddimur
.
Nam
quae
praedixit
futura
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dixit
enim
,
&c.
Iust.
Mart.
Dial.
cum
Tryphone
Iudaeo
.
told
vs
before
that
scandals
should
come
,
why
should
wee
bee
offended
thereat
,
as
if
some
strange
thing
that
had
neuer
beene
thought
of
had
falne
out
.
No
man
should
be
moued
with
scandals
so
as
to
stumble
at
the
euent
of
them
,
because
Christ
when
hee
was
with
vs
told
vs
before
that
they
should
come
,
and
therefore
told
vs
before
,
because
we
should
not
be
stumbled
and
offended
.
Yea
,
these
things
being
foretold
that
they
should
fall
out
amongst
those
of
the
Church
,
and
of
the
true
Religion
,
we
should
●●ereupon
bee
so
farre
from
being
stumbled
,
that
we
should
rather
be
so
much
the
more
stablished
and
confirmed
in
the
truth
of
our
Religion
and
Profession
,
because
wee
●●e
those
things
so
truely
fulfilled
which
the
High
Priest
of
our
profession
hath
foretold
.
2.
Secondly
,
because
we
see
that
●ere
is
a
Necessitie
of
them
.
Since
●ere
must
bee
offences
,
and
since
●ere
must
bee
scandals
,
therefore
●ould
wee
not
for
scandals
bee
so
stumbled
as
to
conclude
that
Religion
to
be
false
,
and
that
professio●
to
bee
naught
where
some
Professors
thereof
giue
scandal
.
For
t●
speak
properly
and
truly
there
ca●
bee
no
scandal
giuen
but
by
thos●
that
are
Professors
of
true
Religio●
and
godlinesse
.
A
Turke
,
a
Mahometan
,
a
Iew
,
a
Papist
cannot
i●
proper
and
strict
phrase
of
spee●
giue
a
scandal
,
for
there
is
scand●
giuen
where
occasion
of
stumblin●
at
the
Truth
and
Power
of
godlinesse
is
giuen
.
So
that
scandal
i●
onely
properly
giuen
by
the
Professors
of
Truth
,
whose
sinnes
a●
such
as
make
the
truth
of
God
,
an●
the
sauing
profession
thereof
to
b●
stumbled
at
.
And
therefore
the●
onely
are
scandals
to
bee
found
where
Religion
and
Godlinesse
ar●
profest
.
And
therefore
when
such
scandal
is
giuen
,
wee
must
not
take
offence
at
Religion
because
we
se●
there
is
a
necessitie
of
scandalo●
euents
in
the
Church
of
God
,
and
amongst
such
as
doe
professe
true
Religion
.
Indeed
when
scandals
do
fal
out
this
is
the
conclusion
the
Deuill
would
haue
men
infer
vpon
them
,
and
it
is
the
thing
hee
aymes
at
in
bringing
men
into
scandals
,
to
haue
men
thereupon
iudge
such
Religion
naught
,
and
all
of
the
same
outward
profession
to
bee
alike
.
[
f
](A21049-e13780-b)
f
Ecce
quales
sunt
qui
Christum
colunt
,
falsum
plane
illud
est
quod
aiunt
se
bona
discere
,
se
sanctae
legis
praecepta
retinere
.
Si
enim
bone
discerent
boni
essent
,
talis
profecto
secta
est
quales
&
sectatores
,
hoc
sunt
absque
dubio
quod
docentur
.
Mimesis
Paganorum
apud
Salu.
de
Prou.
lib.
4.
Doe
yee
not
see
what
they
are
?
Are
not
of
the
very
choicest
and
chiefest
of
them
scandalous
?
As
they
are
so
are
they
All
,
As
they
are
,
so
is
their
Religion
they
professe
;
Surely
this
Religion
and
the
profession
of
it
are
not
of
God
.
But
this
is
the
Deuils
Logicke
,
and
reasoning
taught
in
the
Schoole
of
Hell
.
Here
bee
two
things
inferred
.
First
,
Therefore
their
Religion
is
naught
,
and
not
to
be
trusted
.
Secondly
,
Thus
they
are
all
.
That
men
may
not
thus
stumble
at
scandals
,
consider
the
weaknesse
of
such
inferences
.
1.
They
that
professe
Religion
,
fall
into
scandals
,
therefore
their
Religion
and
Profession
is
naught
,
&c.
If
this
bee
a
good
reason
the
Religion
that
is
from
Heauen
,
and
which
is
taught
by
God
himselfe
,
must
bee
damned
for
a
false
Religion
,
for
here
wee
see
that
amongst
the
Professors
of
true
Religion
,
in
the
very
Church
of
God
there
must
bee
scandals
.
So
that
if
men
shall
goe
this
way
to
worke
,
they
will
make
but
mad
worke
of
it
.
Let
vs
but
a
little
consider
this
kind
of
reasoning
what
validitie
it
hath
,
or
could
haue
in
such
mens
cases
whose
religion
and
profession
were
without
question
on
all
hands
of
God
?
Fowle
and
fearefull
was
the
scandal
of
Dauid
,
And
what
was
the
issue
?
Presently
the
enemies
of
God
and
godlinesse
beganne
to
lift
vp
their
heads
,
and
to
fall
fowle
vpon
Dauids
Religion
.
2.
Sam.
12.
The
enemies
of
God
blasphemed
the
Name
of
God
.
And
that
happily
on
this
,
or
the
like
manner
.
Oh
this
is
hee
that
was
so
grand
a
Zelot
,
that
the
zeale
of
Gods
house
did
eat
him
vp
,
Psal
,
69.
9.
This
is
the
man
forsooth
,
that
danced
before
the
Arke
out
of
his
transcendent
zeale
,
2.
Sam.
6.
14.
This
is
he
that
prayed
thrice
a
day
,
Morning
,
Euening
,
and
at
Noone
,
Psal.
55.
17.
This
is
he
that
was
so
strict
,
and
so
precise
in
the
gouernment
of
his
Family
,
Psal.
101.
This
your
great
precise
Zelot
,
hath
defiled
the
Wife
,
and
murthered
the
Husband
.
Now
you
see
what
his
Religion
is
,
Now
you
see
what
comes
of
this
Profession
of
so
much
Holinesse
,
and
Godlinesse
.
Such
as
he
is
,
such
is
his
Religion
,
naught
both
.
Now
was
this
thinke
wee
faire
reasoning
?
Was
Dauids
Religion
false
because
his
scandal
was
fowle
?
Who
dares
iustifie
Dauids
fact
,
&
yet
who
dares
condemne
his
Religion
and
Profession
?
The
fact
of
the
Incestuous
Corinthian
was
exceeding
fowle
,
he
marries
his
fathers
wife
,
vncleannesse
vnparalleld
amongst
the
Heathen
.
And
how
wide
now
thinke
we
were
the
Heathen
Corinthians
mouthes
opened
?
Certainly
at
that
time
they
did
as
those
,
Psal.
59.
7.
Behold
they
belch
out
with
their
mouth
,
and
as
those
,
Psal.
73.
9.
They
set
their
mouth
against
the
Heauens
,
and
their
tongue
walkes
through
the
earth
So
that
Heauen
and
Earth
seemed
now
to
ring
of
them
;
[
g
](A21049-e14030-b)
g
Vbi
esi
lex
catholica
quam
credunt
?
vbi
sunt
pieta●●●
&
castitatis
praecepta
qua
discunt
?
Euangelia
legunt
&
impudici
sunt
,
Apostolos
audiunt
&
inebriantur
,
Christum
scquuntur
&
rapiunt
,
vitam
improbam
agunt
,
&
probam
legem
habere
se
dicunt
.
Mimesis
Paganorum
apud
Salu.
de
Prou.
lib.
4.
Now
see
,
say
they
,
what
the
God
and
the
Religion
of
these
pure
Christians
is
,
These
be
the
fruits
of
this
Christian
Religion
?
Is
not
your
Religion
a
goodly
religion
?
A
cleere
case
that
their
religion
is
naught
.
Thus
the
Heathens
,
and
right
like
Heathens
did
they
reason
,
and
pitie
it
is
to
heare
such
Heathen
Logicke
in
Christians
mouthes
.
Was
the
Religion
of
Christ
preached
and
professed
at
Corinth
naught
,
and
false
,
because
that
Corinthian
being
a
Christian
proued
so
fowle
?
God
forbid
.
Here
that
hath
a
truth
in
this
sense
which
Tertullian
spake
in
case
of
Heresies
,
[
h
](A21049-e14080-b)
h
Quid
ergo
si
Episcopus
,
si
Doctor
,
si
etiam
Martyr
lapsus
●
regula
fuerit
?
ideo
haereses
videbuntur
veritatem
ob●inere
?
ex
personis
prebamus
fidem
,
an
ex
fide
pe
sonas
?
Tertul.
de
praescript
.
aduers
.
Haeret.
Doe
we
trie
faith
by
mens
persons
,
or
mens
persons
by
their
faith
?
Euen
in
this
case
may
we
not
iudge
of
faith
by
mens
persons
,
as
if
because
some
persons
professing
Religion
proue
scandalous
,
therfore
their
religion
should
bee
proued
false
.
The
Religion
of
the
Christian
Corinthians
was
of
God
,
though
that
mans
incestuous
practice
were
from
Satan
.
We
find
a
case
,
Mal.
2.
8.
But
yee
are
departed
out
of
the
way
,
yee
haue
caused
many
to
stumble
at
the
law
.
It
is
spoken
to
the
Priests
,
they
should
haue
beene
examples
of
holinesse
,
and
patternes
of
pietie
to
the
people
,
but
they
liued
wickedly
and
scandalously
,
so
that
many
of
the
people
stumbled
at
the
Law
of
God
.
They
began
to
call
the
Law
,
and
their
Religion
into
question
,
and
like
enough
were
ready
to
say
,
Surely
this
Law
is
not
of
God
,
nor
this
Religion
which
the
Priests
preach
and
professe
,
is
not
from
Heauen
.
For
if
this
Law
and
Religion
were
from
God
,
why
liue
these
Priests
so
lewdly
,
and
basely
.
Thus
the
stumbled
people
reasoned
.
But
was
their
reason
good
against
the
Law
,
and
Religion
,
because
the
Priests
were
scandalous
?
Was
the
Law
to
bee
cryed
downe
,
because
they
liued
not
according
to
that
Law
they
preacht
and
profest
?
Was
the
Law
naught
,
because
the
Priests
were
so
?
Wherefore
,
sayes
the
Apostle
,
the
Law
is
holy
,
and
the
Commandement
is
holy
,
and
iust
,
and
good
,
Rom.
7.
12.
Though
they
were
vnholy
,
yet
the
Law
was
holy
,
though
they
were
vniust
,
yet
the
Law
was
Iust
,
though
they
were
naught
,
yet
the
Commandement
was
good
.
So
that
it
was
the
peoples
great
sinne
to
stumble
at
the
Law
,
though
the
Priests
departed
out
of
the
way
.
It
is
not
therefore
a
safe
processe
to
condemne
,
and
cry
downe
Religion
from
the
scandals
and
offences
of
the
Professours
thereof
.
Is
the
Protestant
Religion
false
,
because
,
as
the
Papists
reason
,
so
many
Protestants
are
scandalous
Drunkards
,
Adulterers
,
&c.
yea
,
let
this
reason
stand
good
,
&
shew
mee
that
Religion
in
the
whole
World
that
can
bee
true
;
by
this
reason
there
is
no
true
Religion
at
all
on
earth
.
For
giue
me
any
Religion
on
the
face
of
the
earth
,
Turkish
,
Iewish
,
Heathenish
,
Popish
or
Protestant
,
among
the
Professours
whereof
there
may
not
scandalous
persons
be
found
.
If
then
I
will
be
of
no
religion
till
I
find
one
whose
Professours
are
wholy
free
from
scandalous
and
notorious
offences
,
I
must
liue
and
die
an
irreligious
Atheist
,
and
renounce
all
religion
.
I
confesse
,
there
is
a
case
wherein
a
religion
may
bee
cried
downe
from
the
wicked
,
and
loose
lifes
of
the
Professours
thereof
,
and
that
is
when
the
principles
and
doctrines
of
it
are
such
as
open
a
gap
,
and
giue
libertie
to
loose
and
dishonest
practices
.
When
men
doe
not
onely
breake
the
Commandements
of
God
,
but
according
to
the
principles
of
their
religion
teach
men
to
doe
so
,
Math.
5.
19.
As
for
example
,
when
the
Pharisies
Disciples
did
sweare
,
did
seeke
reuenge
,
did
hate
their
enemies
,
did
neglect
their
parents
in
their
necessities
,
here
a
man
might
haue
said
to
them
,
This
is
your
Religion
,
because
the
principles
of
Pharisaisme
taught
men
so
.
When
I
see
a
Papist
prophane
the
Sabbath
in
hawking
,
hunting
,
bowling
,
carding
,
dicing
,
dancing
,
and
going
to
playes
,
here
I
may
fall
vpon
his
religion
,
because
the
doctrine
of
their
religion
is
,
that
prouided
a
man
heare
a
Masse
on
the
Sabbath
be
may
spend
the
rest
of
the
day
in
those
things
.
When
I
see
a
Papist
giue
himselfe
to
all
lewdnes
,
and
vitious
vncleannesse
,
I
may
lay
the
blame
vpon
his
religion
,
because
the
principles
thereof
set
open
a
gap
thereto
.
For
what
need
I
care
for
drunkennesse
whilest
it
is
made
but
a
Veniall
sin
,
and
a
Venial
sinne
is
such
,
as
our
Rhemists
say
,
is
pardonable
of
it
own
nature
,
so
slight
Rhem.
in
Rom.
1
32.
as
a
man
need
not
make
confession
of
it
,
such
as
makes
no
breach
of
friendship
betweene
God
,
and
vs
,
so
small
a
triffle
as
may
bee
pardoned
by
a
knocke
on
the
breast
,
by
the
Bishops
Blessing
,
by
the
sprinkling
of
holy
Water
,
&
saying
a
Pater
Noster
,
as
they
teach
.
Now
I
say
if
drunkennesse
be
but
a
veniall
sin
,
and
veniall
sins
bee
such
nothings
,
why
by
the
principles
of
his
religion
should
a
Papist
feare
to
bee
drunke
.
[
i
](A21049-e14350-b)
i
Profligata
Christipietas
&
extincta
quando
quilibet
pro
modo
pretij
quod
in
merces
illas
expendit
peccandi
impunitatem
sibi
pollicetur
.
Hinc
stupra
incestus
,
adulteria
,
periuria
,
homicidia
,
&c.
originem
traxerunt
.
Quodenim
malorum
amplius
iam
horrebunt
mortales
quando
sibi
peccandi
licentiam
&
impunitatem
nedum
in
hac
vitâ
,
sed
&
post
obitum
aere
licet
immodico
comparari
posse
persuasum
habent
.
Cent
Grau
.
Germ.
art.
3.
So
what
need
hee
care
what
sinnes
he
runnes
into
,
so
long
as
their
Priests
haue
a
iudiciarie
power
of
Absolution
,
and
the
Church
hath
a
treasurie
of
Indulgences
,
and
for
small
summes
great
Pennances
and
great
sinnes
may
be
remitted
.
There
is
no
religion
wherein
a
man
can
sinne
so
good
cheape
.
Now
therefore
if
wee
see
those
of
that
religion
take
libertie
to
loose
and
sinfull
courses
,
it
is
no
iniustice
to
lay
the
blame
,
and
condemnation
vpon
their
religion
,
whose
Principles
and
Doctrines
are
such
as
giue
men
libertie
enough
.
So
if
I
should
see
a
man
of
the
Pelagian
faith
and
profession
to
liue
licentiously
,
in
the
neglect
of
the
meanes
of
grace
,
and
to
denie
himselfe
no
carnal
libertie
,
I
would
here
condemne
his
religion
from
his
life
,
because
the
Grounds
and
Principles
of
his
faith
are
such
as
giue
men
libertie
to
liue
as
they
list
.
For
if
so
be
there
be
a
power
of
Free
will
in
me
,
that
I
may
repent
and
belieue
if
I
will
,
and
when
I
will
,
what
need
I
then
care
what
courses
I
take
,
what
sinnes
I
runne
into
,
so
long
as
I
can
be
saued
when
I
list
,
I
will
trie
such
and
such
sins
,
and
when
I
haue
taken
my
fill
,
at
my
pleasure
I
will
repent
and
belieue
.
So
that
in
such
a
case
it
is
not
amisse
to
crie
downe
a
Religion
from
the
scandalous
courses
of
the
Professours
thereof
,
and
in
such
a
case
a
man
may
innocently
say
,
This
is
your
Religion
.
But
on
the
contrarie
,
when
a
Religion
is
pure
Religion
,
Iam.
1.
27.
A
Truth
which
is
according
to
godlinesse
,
Tit.
1.
1.
and
the
doctrine
thereof
according
to
Godlinesse
,
1.
Tim.
6.
3.
When
a
Religion
teaches
Godlinesse
,
Holinesse
,
Puritie
,
Fidelitie
,
Iust
and
vpright
dealing
,
and
bindes
the
Conscience
to
these
things
vpon
the
paine
of
death
eternall
,
if
any
Professour
of
such
a
religion
fall
into
scandalous
sinnes
,
here
to
crie
downe
a
Religion
that
is
Holy
,
Iust
and
Good
,
because
a
Professour
thereof
does
wickedly
,
vilely
and
vniustly
,
this
is
the
greatest
Iniustice
,
and
the
most
vnequall
,
and
iniurious
dealing
in
the
world
.
It
is
true
that
amongst
the
Professors
of
true
Religion
scandals
must
bee
,
but
must
they
needes
bee
from
the
grounds
and
doctrines
of
that
Religion
?
Must
scandals
needs
be
,
because
that
Religion
teaches
men
to
doe
so
?
Nay
,
doth
not
that
Religion
teach
the
contrarie
,
vpon
danger
of
Hell
binde
to
the
contrarie
?
And
why
then
is
the
Religion
condemned
,
and
cryed
downe
?
What
fowle
Iniustice
is
this
,
that
an
innocent
Religion
should
suffer
for
a
nocent
Professour
?
If
the
Religion
they
professe
doe
[
k
](A21049-e14450-b)
k
Quae
si
vera
sunt
,
nulli
vel
sexui
vel
aetati
parcite
,
ad
pe●nas
rapite
,
cum
vxoribus
&
liberis
funditus
extirpate
.
Athenag
.
legat
.
pro
Christian
.
principle
and
teach
them
to
bee
Drunkards
,
Adulterers
,
to
be
Coozeners
,
Cheaters
,
Defrauders
;
throw
dirt
in
the
face
of
that
Religion
,
yea
,
stones
at
the
head
of
that
religion
,
and
spare
it
not
.
Not
reproaches
,
scoffes
,
squibs
,
taunts
,
but
euen
the
stake
,
and
the
fire
is
too
easie
a
punishment
for
such
a
religion
.
But
if
religion
and
its
Principles
teach
nothing
but
Holinesse
,
and
righteousnesse
,
nothing
but
Sanctitie
and
Honestie
,
why
must
a
good
and
holy
Mother
be
smitten
and
wounded
,
and
haue
her
face
spitted
on
,
for
the
miscarriage
of
a
degenerating
,
&
vngracious
child
?
If
the
Daughter
play
the
Whore
,
and
the
lewd
Filth
,
will
it
stand
with
any
iustice
,
or
equitie
that
the
Mother
a
graue
,
sober
,
chaste
Matrone
that
hath
instituted
her
better
should
be
carted
,
and
haue
filth
and
dirt
throwne
at
her
?
And
yet
this
is
the
equitie
and
iustice
of
the
worlds
dealings
.
Because
sometimes
some
of
wisdomes
children
that
should
haue
beene
so
wise
by
their
godly
and
holy
lifes
to
haue
honoured
,
and
iustified
their
Mother
,
because
I
say
they
doe
sometimes
play
the
fooles
,
the
scandalous
and
notorious
fooles
,
therefore
they
cannot
bee
content
to
scourge
and
cart
these
vngratious
children
,
and
to
cast
abhominable
filth
vpon
them
,
as
they
deserue
,
but
they
must
needs
fall
foule
vpon
the
poore
and
good
Mother
,
and
the
keenest
and
sharpest
of
their
teene
must
bee
wreackt
vpon
her
,
&
she
must
be
lasht
with
the
Scorpions
of
mens
malignant
tongues
,
euen
to
the
very
bones
.
What
is
this
but
the
ancient
Iewish
[
l
](A21049-e14490-b)
l
Non
vt
principes
vestri
viuimus
,
&c.
Quod
si
quos
etiam
inter
nos
tales
esse
sciatis
,
non
continuo
ea
de
causa
Scripturas
&
Chri-tstum
maledictis
proscindite
.
Iustin
.
Mart.
Dial
.
cum
Tryph.
Iudaeo
.
practice
against
Christian
religion
?
Who
if
at
any
time
any
of
the
Christians
fell
into
any
scandalous
euill
,
fell
a
rayling
vpon
Christ
,
and
the
sacred
Scriptures
?
And
will
we
call
this
Iustice
?
Why
rather
as
in
other
cases
learne
wee
not
to
pitie
and
lament
the
case
of
a
good
Mother
in
the
miscarriage
of
a
lewd
vngracious
childe
?
It
should
bee
the
wisdome
of
men
to
set
the
saddle
vpon
the
right
horse
,
let
euery
man
haue
the
blame
and
shame
of
his
owne
euill
actions
,
but
take
wee
heed
that
wee
doe
not
flie
in
Gods
face
by
falling
fowle
vpon
religion
for
mens
scandalous
miscarriages
.
It
is
not
the
religions
but
the
mans
fault
,
if
one
professing
religion
miscarrie
,
had
he
held
him
to
the
rule
of
his
religion
,
that
had
kept
him
from
that
euill
.
That
which
was
of
ancient
pleaded
with
the
Heathen
on
the
behalfe
of
Christians
had
a
great
deale
of
reason
in
it
.
They
desired
but
the
same
equitie
and
moderation
towards
them
which
was
vsed
towards
their
Philosophers
.
[
m
](A21049-e14520-b)
m
Si
conuicti
fuerimus
puni
amur
non
propter
nomen
sed
propter
crimen
.
Hoc
modo
illos
etiam
qui
philosophiam
profitentur
iudicari
cernimus
.
Nemo
eorum
ante
causam
iudicio
cognitam
propter
scientiam
vel
artem
suam
bonus
malusue
iudici
esse
videtur
,
sed
postquam
improbitas
alicuius
dedetecta
fuerit
paen●s
luit
,
nec
vllu
mex
eo
in
philosophiam
redundat
crimen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ille
enim
malus
qui
non
legitimè
philosophatur
,
professu
autem
crimine
vacat
.
Hoc
ex
aequo
&
nobis
fieri
cupimus
.
Athenag
.
legat
.
pro
Christian
.
Quemadmodum
nihil
ad
philosophiam
crimen
Sophistarum
,
Epic●reorum
,
Peripateticorum
,
aut
quorumcunque
falsa
dogmata
profitentium
:
ita
in
verum
Christianismum
non
cadit
crimen
deprauantium
Euangelia
.
Origen
contra
Celsum
,
lib.
2.
Si
aliquis
cui
notum
sit
Iesu
praeceptum
docentis
temperantiam
,
&
dicentis
,
Quicunque
inspexerit
mulierem
ad
concupiscentiam
,
&c.
iam
commisit
adulterium
in
corde
suo
,
videret
paucos
aliquot
pro
Christiani
habitos
libidinosc
viuere
merito
eis
praeuaricationem
impinget
,
sed
iniquissim●
faceret
,
si
doctrinae
Iesu
imputaret
eorum
flagitia
.
Orig.
con
.
Cels
.
l.
3.
If
any
professing
philosophie
did
commit
any
euill
worthy
punishment
,
after
conuiction
and
detection
hee
was
punished
according
to
the
desert
of
his
fact
,
yet
Philosophie
receiued
no
impeachment
thereby
,
and
that
was
not
presently
cried
out
vpon
,
when
a
Professor
of
Philosophie
miscarried
.
Because
they
thus
equally
and
wisely
considered
,
That
the
wickednesse
was
in
him
that
was
not
a
Philosopher
according
to
his
rule
,
but
the
profession
it selfe
was
blamelesse
,
That
it
was
the
mans
fault
,
and
not
his
professions
,
that
though
the
man
were
naught
,
yet
his
profession
was
good
.
This
equitie
did
the
Christians
desire
the
Heathen
would
shew
to
them
.
And
this
equitie
I
would
Christians
would
shew
to
those
of
their
owne
religion
,
that
the
Heathen
shewed
to
Philosophers
▪
Doth
a
man
professing
religion
fall
into
any
scandal
?
Learne
to
distinguish
betweene
the
Man
and
his
Profession
,
and
let
not
the
burthen
bee
laid
vpon
religion
and
his
profession
,
which
is
to
bee
laid
vpon
his
owne
backe
.
Learne
thus
to
iudge
?
that
though
the
Man
be
deeply
to
bee
blamed
,
yet
his
Religion
and
Profession
is
blamelesse
.
We
may
iustly
in
such
cases
blame
the
man
,
but
wee
shall
deale
verie
vniustly
to
blame
religion
,
because
we
know
that
nothing
blames
and
condemnes
such
courses
more
then
that
religion
which
they
professe
.
We
haue
a
prophesie
of
the
condition
of
the
last
times
.
2.
Tim.
3
,
1-5
In
which
place
the
Apostle
speakes
not
of
Pagans
,
Iewes
,
Turkes
,
but
of
Christians
,
and
such
Christians
,
Verse
5.
That
should
haue
an
outward
forme
and
profession
of
godlinesse
.
Now
will
any
conclude
that
the
profession
of
godlines
is
naught
because
some
that
professe
a
forme
of
godlinesse
are
couetous
,
boasters
,
proud
,
vnholy
,
&c.
And
shall
I
be
vngodly
because
some
that
haue
a
forme
of
godlinesse
bee
so
vile
?
or
shall
I
distaste
and
condemne
godlinesse
,
and
all
profession
of
it
,
because
many
professing
godlinesse
proue
such
and
such
?
God
forbid
.
Yea
,
the
Apostle
sufficiently
preuents
the
scandal
when
hee
sayes
,
Hauing
a
forme
of
Godlinesse
,
but
denying
the
power
thereof
,
as
if
hee
should
say
,
Let
no
man
for
these
things
stumble
at
religion
and
the
profession
of
Godlines
,
for
godlinesse
and
profession
is
not
in
the
fault
,
but
the
fault
is
because
there
is
but
a
forme
without
power
.
It
is
not
to
be
denied
,
but
a
man
that
hath
the
power
of
Godlinesse
may
fall
into
a
scandal
,
and
by
violence
of
some
strong
tentation
bee
rusht
into
some
fowle
action
,
but
yet
in
that
particular
case
,
and
at
that
time
may
want
the
power
of
Godlinesse
.
What
is
to
bee
done
then
?
Surely
writing
is
not
to
bee
condemned
because
some
Writers
blot
,
and
blurre
;
nor
Godlinesse
to
bee
condemned
for
some
mens
scandals
,
but
formalitie
and
want
of
power
.
Wee
may
not
resolue
therefore
that
it
is
best
not
to
meddle
with
godlinesse
,
but
neuer
to
meddle
with
the
profession
of
it
,
but
ioyned
with
the
power
.
Since
therefore
there
must
be
scandals
amongst
such
as
professe
Godlinesse
learn
we
to
be
wiser
then
for
scandals
to
cry
down
&
condemne
religion
.
2.
Come
we
now
to
the
second
inference
.
Diuers
zealous
Professours
fall
into
scandals
,
therefore
they
bee
all
such
,
all
alike
naught
,
and
vnsound
,
onely
they
are
not
discouered
as
some
are
.
This
is
no
new
thing
,
this
was
the
old
practice
of
the
[
n
](A21049-e14780-b)
n
Ad
quid
enim
aliud
sedent
isti
,
&
quid
aliud
captant
,
nisi
vt
quisq●is
Episcopus
,
vel
clericus
,
&c.
ceciderit
omnes
tales
esse
credant
,
iactent
,
contendant
,
sed
non
omnes
posse
manifestari
.
Cum
de
aliquibus
qui
sanctum
nomen
profit
entur
,
aliquid
criminis
vel
falsi
sonuerit
,
vel
veri
patuerit
,
instant
,
satagunt
,
ambiunt
vt
de
omnibus
boc
credatur
.
Aug.
Epist.
137
ancient
enemies
of
the
Church
,
and
Gods
people
long
agoe
.
It
is
that
which
Augustine
in
his
time
complaines
to
haue
beene
their
guise
,
That
if
any
that
made
profession
of
the
holy
Name
of
God
did
fall
into
any
sinne
,
if
either
some
true
thing
were
discouered
,
or
some
false
thing
were
reported
,
oh
,
how
they
laid
about
them
,
and
laboured
tooth
and
naile
to
perswade
men
,
and
make
them
belieue
that
they
were
All
such
,
though
they
were
not
all
discouered
.
The
same
spirit
liues
in
too
many
still
,
and
nothing
more
vsuall
then
such
language
,
and
such
censures
in
the
like
cases
.
Now
yee
may
see
what
these
men
are
,
Neuer
a
barrell
better
herring
,
all
naught
,
all
alike
.
An
Inference
miserably
vncharitable
,
which
must
necessarily
make
the
Church
of
Christ
a
verie
den
of
Hypocrites
.
For
here
wee
see
that
in
the
very
Church
of
Christ
there
must
necessarily
bee
scandals
a●d
scandalous
persons
,
And
if
where
some
bee
such
all
be
such
,
tell
mee
what
the
Church
of
Christ
shall
bee
but
a
collection
and
confluence
of
rotten
and
dissembling
Hypocrites
.
What
is
●his
but
to
doe
that
which
Dauid
in
an
other
case
was
afraide
to
doe
?
Psalme
73.
15.
If
I
say
,
I
will
speake
thus
:
behold
I
should
offend
against
the
generation
of
thy
children
.
In
speaking
thus
,
let
men
consider
how
they
can
wash
their
hands
from
that
guilt
.
Farre
is
such
dealing
from
that
sweete
and
gracious
dealing
of
the
Lords
,
Is.
65.
8.
that
casts
not
away
the
whole
cluster
,
for
some
corrupt
and
euill
grapes
,
farre
are
men
from
that
Spirit
,
who
because
now
and
then
some
one
grape
proues
rotten
,
and
offensiue
,
doe
thereupon
reiect
the
whole
cluster
,
and
cry
out
vpon
the
rest
of
the
grapes
of
the
bunch
,
as
if
they
were
like
Ieremies
naughty
figs.
Ier.
24.
2.
Which
could
not
be
eaten
they
were
so
bad
.
To
stop
the
mouth
of
Iniquity
,
in
such
a
case
,
let
but
these
things
be
seriously
and
sadly
considered
.
1.
That
there
must
bee
such
amongst
those
that
powerfully
and
sauingly
professe
the
Name
of
Christ
.
And
therefore
we
shall
neuer
finde
the
most
holy
and
happy
[
o
](A21049-e14950-b)
o
Quantum
libet
enim
vigilet
disciplina
domus
meae
homo
sum
et
inter
homines
viuo
,
nec
mihiarrogare
audeo
vt
domus
mea
melior
sit
quam
arca
Noe
vbi
tamen
inter
octo
homines
reprobus
vnus
inuentus
est
,
aut
melior
sit
quam
domus
Abrahae
.
aut
melior
sit
quam
domus
Isaac
aut
melior
sit
quam
cohabitatio
ipsius
Domini
Christi
,
in
qua
vndecim
boni
perfidum
et
furem
Iudam
colerauerint
,
aut
melior
sit
postremò
quam
caelum
vnde
Angeli
ceciderunt
Aug.
Epist
137.
societies
to
haue
bin
so
happy
as
to
bee
free
from
such
.
In
Noahs
Arke
where
but
eight
persons
,
yet
one
reprobate
Cham
,
In
Abrahams
family
,
a
bond-woman
,
and
her
son
to
bee
cast
out
;
in
Isaacs
family
a
profane
Esau
;
in
Iacobs
family
an
Incestuous
Reuben
;
amongst
Dauids
children
an
Incestuous
Amnon
;
a
rebellious
Absolom
,
in
the
sacred
colledge
of
Christes
Apostles
a
Iudas
a
Theife
.
Ioh.
12.
6.
a
Traytor
.
Luk.
6.
16.
a
Diuell
.
Ioh.
6.
70.
Euen
in
heauen
Gods
owne
house
,
and
habitation
,
were
found
such
Angels
in
whom
God
found
not
stedfastnesse
;
such
Angels
as
kept
not
their
first
estate
,
but
left
their
owne
habitation
,
and
became
Deuills
.
Now
then
looke
back
vpon
some
of
these
Instances
,
and
see
if
this
kinde
of
reasoning
bee
safe
.
In
Noahs
Arke
there
was
a
gracelesse
Cham
,
therefore
all
in
the
Arke
were
such
as
hee
.
Amongst
the
twelue
Patriarches
Reuben
was
vncleane
,
and
Incestuous
,
therefore
all
your
pillers
of
your
Ancient
Church
were
such
also
.
Among
the
twelue
Apostles
of
Christ
the
great
professours
,
and
preachers
of
his
Name
,
Iudas
was
a
thiefe
,
a
traytour
,
a
deuill
,
therefore
the
whole
company
,
is
a
colledge
of
thieues
,
traytours
and
deuills
;
Amongst
the
Angels
in
heauen
,
there
were
legions
of
Deuills
,
therefore
all
of
the
same
stampe
,
all
alike
:
would
not
all
men
spit
in
that
mans
face
that
should
thus
reason
?
and
yet
how
familiar
is
such
reasoning
in
too
many
mens
mouths
.
It
is
a
sure
thing
that
as
[
p
](A21049-e15240-b)
p
Simpliciter
autem
fateor
Charitati
vestrae
—
quomodo
difficile
sum
expertu●
meliores
quam
qui
in
monasterijs
profecerunt
:
ita
non
sum
expertus
p●iores
quam
qui
in
monasterijs
ceciderunt
.
Aug.
Epist.
137.
there
cannot
bee
found
better
men
in
the
world
,
then
amongst
those
in
the
Church
,
professing
Christs
Name
,
and
Truth
,
so
neither
can
there
be
found
some
times
worse
then
those
that
in
the
Church
fall
into
heynous
scandals
.
The
which
since
it
must
so
be
,
why
should
the
filth
of
some
particular
persons
miscarriages
bee
flung
in
the
faces
of
all
.
What
is
this
but
for
the
[
q
](A21049-e15260-b)
q
Nolite
ergo
propter
amurcam
qua
oculi
vestri
offen
duntur
,
torculariae
detestari
vnde
apothecae
dominica
fructu
olei
luminosio●is
implentur
Aug.
Epist.
137.
lees
,
and
the
dregges
to
loath
the
presses
from
whence
Gods
store-houses
are
filled
with
oyle
?
2.
That
though
there
be
such
,
and
that
too
many
,
yet
farre
many
more
there
be
of
the
same
profession
that
are
not
such
,
what
though
Christ
haue
one
disciple
that
becomes
a
thiefe
,
a
traytor
,
a
deuill
,
that
brings
scandal
vpon
the
Preaching
,
and
profession
,
of
his
Masters
Name
,
yet
hath
he
not
eleuen
others
holy
and
right
godly
men
,
that
liue
according
to
their
profession
,
and
doe
their
profession
honour
and
credit
?
What
though
one
Christian
Corinthian
fall
into
the
sinne
of
Incest
,
yet
why
should
the
heathen
Corinthians
cast
the
disgrace
of
that
his
sinne
,
vpon
all
the
Christian
Corinthians
?
Are
they
so
blind
that
they
cannot
see
,
that
there
be
many
Corinthians
.
Act
18.
8.
and
that
God
hath
much
people
in
that
City
.
Act.
18.
10.
Who
are
holy
,
gracious
,
mortified
,
and
renowned
for
the
power
of
Godlines
,
that
doe
euery
way
make
good
the
religion
they
professe
?
what
though
,
now
and
then
we
see
a
starre
falling
from
Heauen
,
yet
see
we
not
millions
of
those
glorious
lights
of
Heauen
,
keepe
their
station
and
their
lustre
?
And
why
haue
not
men
an
eye
as
well
to
looke
at
such
,
at
the
many
such
whose
lifes
suite
with
their
holy
profession
,
as
they
haue
an
eye
to
looke
at
such
,
at
a
few
such
as
giue
scandal
?
why
can
they
not
see
that
[
r
](A21049-e15310-b)
r
Quapropter
et
si
contristamur
de
aliquibus
purgamentis
consolamur
tamen
de
pluribus
ornamentis
Aug.
Epist.
137.
there
are
that
shine
as
lights
in
the
middest
of
a
froward
,
and
a
crooked
generation
,
and
so
shine
that
they
bee
ornaments
of
the
Church
,
as
well
as
they
can
see
such
,
as
are
the
disgracers
and
dishonourers
of
religion
?
Surely
because
they
are
a
froward
and
a
crooked
generation
,
and
out
of
that
peruersnesse
of
Spirit
for
one
,
and
by
one
will
iniuriously
iudge
and
condemne
all
.
3.
If
all
such
,
how
is
it
that
such
more
then
all
doe
condemne
such
scandalous
offenders
.
Who
so
sharpe
,
and
so
seuere
against
them
,
for
their
scandals
as
such
as
professe
the
same
truth
with
them
.
Others
triumph
ouer
them
,
scorne
and
deride
them
,
but
who
so
sadly
,
and
so
sharpely
reproues
,
censures
,
and
condemnes
them
,
as
doe
they
of
the
same
profession
?
Who
so
discountenances
,
and
discardes
them
once
lapsed
till
their
publique
satisfactions
,
and
their
vnquestioned
repentance
,
and
humiliations
doe
in
some
measure
wash
off
the
blurre
of
their
scandals
.
Sufficient
to
such
a
man
is
this
punishment
which
was
inflicted
of
many
2.
Cor.
2.
6.
And
sufficient
was
the
infliction
of
that
punishment
,
by
those
many
to
acquit
them
from
being
all
such
.
If
they
had
all
countenanced
him
,
held
fellowship
and
communion
with
him
,
pleaded
his
cause
,
and
iustified
his
practise
,
then
had
there
beene
some
colour
to
haue
said
they
had
beene
all
such
.
But
now
that
the
Corinthian
Christians
,
deale
so
seuerely
with
him
,
for
his
offence
,
it
is
cleare
that
they
are
not
all
such
,
for
if
all
such
as
hee
,
then
should
he
haue
found
more
fauour
at
their
hands
then
so
.
And
this
was
Augustines
answer
vnto
,
and
defence
against
the
Manichees
.
It
was
their
fashion
it
seemes
to
disgrace
the
Church
,
and
cast
reproach
vpon
it
,
and
to
besmeare
it
with
the
mire
of
the
fowle
actions
of
scandalous
professors
of
Christian
religion
.
[
s
](A21049-e15370-b)
s
Nolite
mihi
colligere
professores
nominis
Christian
,
n●c
professionis
suae
vim
aut
scientes
aut
exhibentes
.
Noui
multos
esse
qui
luxuriosissimè
s●pe●
mo●tuo●
bibent
.
Noui
multos
qui
renu●
iauerint
verbis
huic
saculo
.
Nunc
vos
illud
admoneo
vt
aliquando
ecclesiae
catholicae
maledicere
definatis
vituperando
mores
hominum
quos
&
ipsa
condemnat
,
&
quos
quotidie
tanquam
malos
filios
corigere
studet
.
August
.
de
moribus
eccl.
Cathol.
cap.
34.
He
confesses
that
indeed
there
were
many
,
that
gaue
scandal
by
there
lustfull
and
luxurious
lifes
,
by
their
drunkennes
,
vile
wordlines
and
earthlines
,
but
yet
giues
them
to
vnderstand
that
they
were
iniurious
,
to
reproach
the
Church
with
the
condemning
of
the
manners
of
those
men
whom
the
Church
her selfe
did
condemne
,
and
whom
as
euill
children
shee
daily
endeauoured
to
reforme
.
If
indeede
others
of
the
Church
professing
the
same
Religion
had
winked
at
them
,
had
slighted
their
offences
,
or
had
in
any
kind
seemed
to
haue
countenanced
their
persons
,
or
approoued
their
courses
,
then
might
the
Manichees
haue
had
some
colour
to
haue
for
their
sakes
condemned
all
professours
,
that
they
were
all
alike
.
But
professours
and
the
Church
condemning
and
crying
downe
their
courses
it
was
but
malignantly
and
peruersly
done
of
the
Maniches
to
twit
and
reproach
the
Church
with
such
mens
manners
.
CHAP.
IIII.
That
Scandals
are
wofull
and
fatall
euents
to
the
scandalized
world
.
HItherto
wee
haue
seene
the
Necessitie
,
come
we
now
to
consider
the
Mischiefe
of
scandals
.
That
mischiefe
is
twofold
.
The
first
is
a
woe
to
such
as
are
scandalized
that
do
stumble
&
are
offended
.
Woe
to
the
world
because
of
offences
.
For
the
meaning
of
the
words
.
To
the
world
,
that
is
to
worldly
and
carnall
men
.
Because
of
offences
,
or
from
offences
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
offences
,
not
for
offences
,
not
as
if
scandals
were
the
cause
for
which
the
woe
comes
,
as
if
God
brought
a
woe
vpon
men
for
their
scandals
,
but
that
scandals
are
the
meanes
and
the
Instruments
by
which
,
and
from
which
God
brings
wo
vpon
some
mens
heads
.
So
that
these
words
are
not
to
bee
vnderstood
as
threatning
of
woe
to
such
as
giue
offence
by
falling
into
scandalous
sinnes
,
who
are
threatned
in
the
former
verse
,
and
in
the
end
of
this
,
but
it
is
a
threatning
of
wo
to
men
of
this
world
,
wicked
and
vngodly
men
taking
offence
at
the
scandalous
actions
of
such
as
professe
Religion
,
that
these
scandals
should
prooue
to
such
matters
of
woe
and
sorrow
,
and
from
,
and
by
them
should
much
mischiefe
come
to
worldly
men
.
Which
wordes
so
opened
,
afford
vs
this
point
.
That
the
scandalous
and
offensiue
Actions
of
such
as
professe
the
Gospell
and
Name
of
Christ
are
fatall
,
dismall
,
banefull
and
wofull
euents
to
wicked
and
worldly
men
.
God
that
hath
a
prouidence
in
all
euents
,
hath
an
all-wise
and
ouer-ruling
prouidence
in
euents
of
scandal
,
and
he
in
that
prouidence
of
his
orders
and
appoints
them
so
to
come
,
that
they
make
way
for
some
great
woe
to
worldly
men
.
Euery
scandal
is
a
stumbling
blocke
,
and
when
a
scandall
is
giuen
,
there
is
a
stumbling
blocke
laid
,
and
such
a
stumbling
blocke
,
at
which
some
men
shall
not
onely
breake
their
shinnes
,
but
their
neckes
.
But
who
layes
this
stumbling
blocke
?
This
stumbling
blocke
God
layes
,
Ezek.
3.
20.
I
laying
a
stumbling
blocke
before
him
he
shall
die
.
When
God
in
his
Iustice
meanes
to
make
sure
worke
with
some
men
that
they
shall
die
,
he
first
in
his
prouidence
disposes
of
a
stumbling
blocke
to
be
laid
in
their
way
,
at
which
they
may
stumble
so
as
they
may
fall
,
and
bee
ruined
,
so
as
they
may
die
.
Amongst
many
other
stumbling
blockes
that
God
disposes
to
bee
laid
in
mens
wayes
,
this
is
a
verie
frequent
,
and
ordinarie
one
,
the
scandalous
actions
of
some
Professours
of
Religion
.
And
when
such
stumbling
blockes
are
laid
,
woe
to
the
world
,
they
are
fatal
,
and
mortal
,
I
laying
a
stumbling
blocke
that
he
may
die
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
scandal
,
woe
to
the
world
,
Gods
trap
is
set
vp
to
ensnare
such
withall
as
are
made
to
bee
taken
,
2.
Peter
2.
12.
And
looke
as
a
man
when
he
sets
vp
a
trap
,
hee
intends
it
purposely
for
the
woe
of
vermin
,
so
when
God
in
his
prouidence
disposes
of
the
euents
of
scandals
,
hee
therein
intends
the
woe
,
the
ensnaring
,
the
catching
,
killing
,
and
destroying
of
such
who
had
beene
happie
,
if
they
had
beene
made
the
vilest
vermin
in
the
world
.
That
which
Salomon
speakes
of
a
wicked
mans
owne
sinne
,
is
also
true
of
the
scandalous
sinne
of
another
,
Prou.
29.
6.
In
the
transgression
of
an
euill
man
there
is
a
snare
,
though
he
take
a
great
deale
of
delight
,
and
pleasure
in
it
,
yet
it
will
proue
a
thrackling
snare
;
so
in
the
transgression
,
the
scandalous
transgression
of
a
good
man
,
or
a
seeming
good
man
,
there
is
a
snare
.
Though
euill
men
take
a
great
deale
of
Content
,
and
make
themselues
much
mirth
,
and
pastime
at
the
fals
,
and
scandals
of
such
as
professe
religion
,
yet
in
that
scandalous
transgression
there
is
a
snare
for
them
,
a
deadly
,
and
a
mortal
snare
;
woe
to
the
world
because
of
offences
.
As
it
is
in
the
case
of
Passiue
,
so
is
it
in
the
case
of
actiue
scandals
.
Now
in
case
of
passiue
scandals
it
is
true
,
wo
vnto
the
world
from
offences
.
Such
offences
worke
to
worldly
mens
great
smart
,
&
sorrow
.
The
Apostle
speakes
of
Christ
,
1.
Pet.
2.
8.
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
rocke
of
scandal
,
or
offence
.
And
Is.
8.
14
,
15.
the
Prophet
foretold
that
he
should
be
for
a
gin
,
and
for
a
snare
to
the
inhabitants
of
Ierusalem
.
So
that
it
may
be
truly
said
of
such
,
wo
vnto
them
that
Christ
the
rocke
of
scandal
euer
came
into
the
world
.
For
Iudgement
and
for
woe
,
am
I
come
into
the
world
,
Iohn
9.
Thus
also
is
it
true
in
case
of
Actiue
scandals
for
Iudgement
do
they
come
into
the
world
,
and
for
Iudgement
vnto
the
world
.
Woe
be
to
the
world
for
the
scandalous
sinnes
of
Professours
of
Religion
,
for
they
be
set
vp
to
be
stumbling
stones
and
rockes
of
offence
,
against
which
men
of
the
world
shall
dash
themselues
,
they
be
set
for
ginnes
and
for
snares
in
which
they
shall
bee
taken
.
In
the
case
of
passiue
scandals
,
where
offence
is
onely
taken
,
there
the
trap
is
baited
with
the
bread
of
life
.
In
the
case
of
Actiue
scandal
,
where
offence
is
giuen
,
there
the
trap
is
baited
with
baine
,
and
poyson
,
with
deadly
poyson
,
death
is
in
the
trap
.
Now
if
woe
to
the
world
when
the
trap
is
baited
with
the
bread
of
life
,
how
much
more
woe
to
the
world
,
when
it
is
baited
with
ranke
,
and
deadly
poyson
?
Scandals
and
offences
are
dismal
and
fatal
to
wicked
men
,
because
God
in
his
intention
and
administration
disposes
and
orders
them
as
the
meanes
that
shall
make
way
for
the
surer
and
sorer
punishment
of
them
for
their
vnprofitablenesse
vnder
,
and
their
contempt
of
the
Gospell
,
the
meanes
of
grace
and
the
holy
examples
of
such
as
are
truly
godly
.
Therefore
are
they
fatall
and
wofull
euents
because
they
are
sent
as
executioners
of
diuine
vengeance
vpon
the
disobedient
rebels
against
the
Gospel
.
God
giues
men
his
word
&
the
Ministerie
of
it
to
conuert
,
and
saue
them
,
the
holy
examples
of
his
children
to
guide
,
and
lead
them
.
Now
neither
one
thing
nor
another
will
reclaime
men
of
the
world
,
nothing
will
do
them
good
,
still
will
they
goe
on
in
their
vnbeliefe
and
hardnesse
of
heart
,
notwithstanding
the
light
of
the
Word
,
and
the
light
of
holy
examples
,
notwithstanding
the
shining
light
of
both
,
they
will
loue
,
and
liue
in
darknesse
still
.
So
then
God
seeing
this
that
nothing
will
better
them
,
but
to
Hell
they
will
goe
,
and
damned
they
will
be
,
let
his
Ministers
,
and
his
people
do
what
they
can
,
he
thereupon
enters
into
a
resolution
to
make
sure
worke
with
them
,
and
to
take
such
a
course
as
shall
infallibly
,
and
irreuocably
make
way
for
their
eternall
ruine
,
and
to
this
end
in
his
prouidence
disposes
of
these
scandalous
euents
,
as
stumbling
stones
,
and
stumbling
blockes
;
at
which
they
may
so
stumble
as
they
may
fall
,
and
be
surely
ruined
.
As
if
the
Lord
should
speak
on
this
manner
.
I
haue
giuen
you
my
Word
and
Gospell
,
it
hath
beene
preacht
amongst
you
plentifully
,
and
powerfully
,
all
the
meanes
notwithstanding
,
you
haue
not
beene
one
whit
the
better
,
but
rather
worse
,
yee
are
more
stubborne
,
more
rebellious
,
more
malicious
,
and
to
Hell
yee
will
,
doe
my
Ministers
what
they
can
.
Well
then
since
there
is
no
re●
,
medie
since
yee
will
goe
,
I
will
take
an
order
to
set
you
going
surely
.
Behold
,
in
my
prouidence
I
will
dispose
of
scandalous
euents
to
fall
out
that
shall
lie
as
stumbling
blocks
in
your
way
;
at
which
,
stumble
yee
,
and
fall
yee
,
and
be
yee
remedilesly
ruined
.
I
gaue
you
my
word
that
you
might
haue
risen
,
but
you
would
not
be
raised
by
it
,
I
wil
therfore
lay
a
stumbling
block
in
your
way
,
at
which
you
shall
be
sure
to
fall
.
I
gaue
you
my
word
that
you
might
haue
liued
,
but
now
I
will
lay
a
stumbling
blocke
that
you
may
die
,
Ezek.
3.
20.
You
would
not
bee
drawne
to
Heauen
by
the
holy
examples
and
lifes
of
my
Saints
,
therefore
shall
yee
bee
head-longed
another
way
by
the
scandalous
euents
that
shall
by
my
prouidence
fall
out
.
I
sent
my
Ministers
,
whom
I
made
fishers
of
men
,
with
their
nets
and
baites
to
catch
you
,
but
by
no
meanes
would
yee
bee
caught
in
their
nets
,
nor
bite
at
their
baites
,
nor
bee
catcht
with
their
hookes
,
therefore
now
will
I
dispose
of
scandalous
euents
,
which
I
will
set
as
traps
,
and
snares
and
ginnes
for
you
:
greedily
and
eagerly
shall
you
come
to
them
,
&
shal
be
ensnared
and
held
fast
for
euer
getting
out
againe
.
And
thus
doe
scandals
come
as
messengers
of
wrath
and
death
.
Gods
dealing
with
wicked
men
in
euents
of
scandals
,
is
cleane
contrarie
to
his
dealing
with
good
men
.
Such
as
loue
the
truth
of
God
,
and
subiect
vnto
it
,
though
scandals
come
shall
not
bee
ensnared
by
them
,
God
will
secure
and
saue
them
from
being
ensnared
,
Psal.
119.
165.
Great
peace
haue
they
which
loue
thy
law
,
and
nothing
shall
offend
them
,
or
,
they
shall
haue
no
stumbling
blocke
.
Such
as
loue
Gods
truth
haue
great
peace
,
great
securitie
when
scandals
fall
out
,
they
shall
haue
no
stumbling
blocks
,
God
himselfe
will
keepe
them
,
that
they
shal
not
dash
their
feet
against
these
stones
,
they
shall
haue
no
stumbling
blockes
to
hurt
them
.
But
now
on
the
contrarie
great
danger
and
mischiefe
shall
they
haue
that
loue
not
the
Law
,
they
shall
haue
stumbling
blockes
,
and
therefore
because
they
loue
not
Gods
law
shal
they
haue
them
,
that
God
may
bee
auenged
vpon
them
for
the
neglect
and
contempt
of
his
truth
.
And
because
they
loue
not
Gods
Law
,
therefore
shall
scandals
come
,
that
shal
bee
fatal
stumbling
blocks
for
them
.
That
looke
as
Salomon
speakes
of
the
Harlot
,
Eccl.
7.
26.
I
finde
more
bitter
then
death
the
woman
whose
heart
is
snares
and
nets
,
and
her
hands
as
bands
,
who
so
is
good
before
God
shall
escape
from
her
,
but
the
sinner
shal
bee
taken
by
her
;
So
may
it
be
said
of
scandals
.
More
bitter
then
death
,
(
woe
vnto
the
world
because
of
scandals
)
are
scandalous
euents
,
for
they
are
as
snares
and
nets
,
who
so
is
good
before
God
,
an
holy
and
a
godly
man
shal
escape
,
and
bee
deliuered
from
being
ensnared
by
them
,
but
the
sinner
,
the
neglecter
and
contemner
of
Gods
grace
shal
bee
taken
,
and
bee
ruined
by
them
,
and
therefore
woe
vnto
the
sinners
of
the
world
,
because
of
scandals
.
It
is
in
this
case
betweene
men
of
the
world
and
scandals
,
as
it
was
in
Ahabs
case
betweene
him
and
his
false
prophets
,
1.
King
.
22.
20
,
21
,
22.
God
had
a
purpose
out
of
diuine
Iustice
and
vengeance
that
Ahab
should
fall
,
and
bee
ruined
.
Now
God
enters
into
counsell
what
course
shall
bee
taken
to
bring
it
about
that
hee
may
fall
and
perish
,
Verse
20.
Who
shall
perswade
Ahab
that
hee
may
goe
vp
and
fall
at
Ramoth
Gilead
.
There
comes
forth
a
spirit
,
Verse
21.
and
sayes
,
I
will
perswade
him
.
The
Lord
askes
,
Verse
22.
How
or
wherewith
?
Hee
answers
,
I
will
goe
forth
and
bee
a
lying
spirit
in
the
mouth
of
all
his
prophets
,
And
the
Lord
said
,
Thou
shalt
perswade
him
and
preuaile
also
,
Goe
forth
,
and
doe
so
.
The
case
is
the
very
same
here
.
God
bestowes
his
Word
,
and
the
Ministerie
of
it
vpon
a
people
,
it
workes
them
not
to
Faith
&
Repentance
.
Hereupon
is
the
Lord
prouoked
to
anger
,
and
vpon
that
hee
enters
into
a
consult
of
reuenge
.
Here
be
a
company
of
men
that
haue
had
the
meanes
of
grace
,
but
they
will
not
bee
conuerted
,
and
raised
vp
,
I
am
therefore
resolued
they
shall
fall
into
Hell
for
euer
.
But
who
will
now
take
some
course
that
they
may
fal
.
Then
steps
forth
Satan
,
I
will
take
a
course
to
make
them
fall
fatally
.
And
the
Lord
sayes
what
course
wilt
thou
take
?
Satan
answers
.
I
will
goe
forth
and
draw
some
noted
Professour
of
Religion
into
some
grosse
and
scandalous
sinne
.
And
that
scandal
of
his
wil
be
such
a
stumbling
blocke
at
which
they
will
so
stumble
,
that
I
will
warrant
them
fall
farre
enough
,
and
deepe
enough
for
euer
recouering
out
of
the
pit
.
And
the
Lord
answeres
,
Thou
shalt
effect
it
and
preuaile
,
Goe
forth
and
doe
so
.
Goe
Satan
,
preuaile
with
such
,
and
such
a
Professour
of
Religion
to
bring
him
into
some
fowle
scandal
.
And
let
that
scandal
bee
a
fatal
stumbling
blocke
to
make
such
fall
,
and
assuredly
perish
,
that
would
not
bee
wrought
vpon
by
the
word
.
So
that
looke
what
the
false
prophets
were
to
Ahab
,
that
are
scandals
to
the
world
,
meanes
of
their
fatall
fals
and
ruines
,
woe
to
Ahab
because
of
the
false
prophets
,
and
woe
to
the
world
because
of
scandals
that
make
way
for
their
mischiefe
,
as
the
false
prophets
did
for
Ahabs
.
So
that
by
all
this
wee
see
that
Gods
disposall
of
scandals
,
is
an
Act
of
diuine
vengeance
,
and
Iustice
plaguing
mens
vnprofitablenesse
vnder
the
meanes
of
grace
,
that
by
this
means
their
righteous
damnation
might
be
sealed
vp
,
and
made
sure
.
And
therefore
this
is
a
point
well
worth
our
obseruation
.
That
where
God
sends
most
preaching
,
and
the
greatest
meanes
of
grace
,
there
commonly
fall
out
the
greatest
and
foulest
scandals
,
and
where
litle
or
no
meanes
little
or
no
scandal
.
Now
what
may
the
reason
of
this
be
?
Not
that
the
preaching
of
the
Gospel
makes
men
worse
,
as
men
of
euil
spirits
are
readie
to
slander
and
calumniate
it
in
case
of
such
euents
,
but
amongst
many
other
reasons
that
might
be
giuen
of
it
,
this
is
one
speciall
one
.
Where
God
giues
greatest
means
of
grace
,
and
saluation
,
there
mens
sinne
in
their
vnprofitablenesse
,
impenitencie
,
and
vnbeliefe
is
the
greater
.
The
greater
mens
sinnes
are
,
the
greater
is
Gods
wrath
,
and
therefore
out
of
the
greatnesse
of
his
wrath
against
mens
great
vnprofitablenesse
,
God
disposes
it
,
that
where
the
greatest
meanes
of
grace
are
neglected
and
contemned
,
there
shall
bee
the
greatest
scandals
,
that
so
hee
may
greatly
plague
great
vnprofitablenesse
and
contempt
.
God
will
haue
such
as
be
vnprofitable
vnder
great
means
,
to
haue
great
fals
,
that
they
of
all
others
may
fall
most
lethally
,
and
most
dangerously
,
and
fatally
.
Now
a
little
stumbling
stone
causes
but
a
little
&
an
easie
fal
,
but
the
greater
the
stumbling
block
is
,
the
greater
,
and
more
wofull
must
the
fal
needs
bee
.
And
therefore
where
greatest
meanes
not
profited
by
,
are
,
there
are
greatest
scandals
to
bring
the
greater
woe
,
and
vengeance
vpon
so
great
vnprofitablenesse
;
therefore
there
the
greatest
stumbling
blockes
to
fall
by
,
where
the
greatest
meanes
to
rise
by
,
that
such
may
not
simply
fall
,
but
so
fall
that
they
may
be
dasht
to
peeces
.
CHAP.
V.
How
Scandals
come
to
be
so
woefull
and
Mischieuous
.
NOw
how
Scandals
make
way
for
mens
fals
and
ruines
,
and
so
for
their
woe
will
appeare
in
these
following
particulars
.
1.
In
that
they
make
way
for
their
stumbling
at
Religion
and
godlinesse
,
the
powerfull
and
sauing
profession
thereof
.
When
men
stumble
at
Religion
and
are
so
offended
at
Godlinesse
as
to
dislike
and
reiect
it
,
and
that
with
a
peremptorie
resolution
of
spirit
neuer
to
receiue
and
embrace
it
,
it
must
needs
bee
confessed
that
such
persons
are
in
a
woefull
and
miserable
case
.
Wee
find
some
that
stumbled
at
Christ
,
1.
Pet.
2.
8.
Some
that
stumbled
at
the
word
,
1.
Pet.
2.
8
Some
that
stumble
at
the
law
,
Mal.
2.
8.
Some
that
stumble
in
their
wayes
from
the
ancient
pathes
,
Iere.
18.
15.
Now
to
stumble
at
Christ
,
at
the
word
,
at
the
Law
,
at
the
antient
wayes
,
at
Religion
,
this
is
a
woefull
thing
.
There
is
but
one
true
Religion
in
which
a
man
can
be
saued
,
now
therefore
woe
to
him
that
stumbles
at
true
Religion
,
for
there
is
no
way
but
infallible
damnation
for
such
a
man
.
There
is
no
way
of
saluation
but
by
Christ
,
There
is
no
other
name
vnder
heauen
to
be
saued
by
,
Act.
4.
12.
Therefore
woe
to
that
man
that
stumbles
at
Christ
,
for
that
man
puts
himselfe
out
of
possibilitie
of
saluation
.
The
word
,
is
the
word
of
grace
,
Act.
20.
32.
the
word
of
life
,
Ioh.
6.
68.
the
word
of
the
kingdome
,
Mat.
13.
19.
therfore
woe
to
that
man
that
stumbles
at
the
word
,
for
he
puts
himself
out
of
possibilitie
of
grace
,
eternal
life
,
and
the
kingdome
of
God
.
The
Law
of
the
Lord
is
perfect
,
conuerting
or
restoring
the
soule
,
Psal.
19.
7.
therefore
woe
to
him
that
stumbles
at
the
Law
,
for
hee
is
out
of
possibilitie
of
being
conuerted
,
and
restored
.
The
old
and
the
Antient
wayes
are
the
good
wayes
wherein
a
man
shall
finde
rest
to
his
soule
.
Ier.
6.
16.
Therefore
woe
to
that
man
that
stumbles
at
and
from
the
antient
wayes
,
because
what
possibility
hath
hee
of
finding
rest
to
his
soule
?
Now
by
scandals
and
offences
stumbling
blockes
are
laide
to
make
men
stumble
at
these
,
and
so
to
bring
woe
vpon
their
soules
.
When
professours
of
religion
,
of
Christ
,
of
the
word
,
of
the
law
,
of
the
Antient
wayes
fall
into
fowle
scandals
,
thereupon
men
of
the
world
take
occasion
to
stumble
at
that
Religion
,
at
that
Christ
,
at
that
word
,
at
that
law
,
at
those
Antient
wayes
which
they
professe
,
and
grow
to
a
resolution
neuer
to
make
or
meddle
with
these
,
and
so
make
way
for
their
owne
woe
by
refusing
,
and
resoluing
against
the
wayes
of
saluation
:
for
looke
what
the
force
of
holy
example
and
good
life
is
to
stop
mens
mouthes
,
and
gaine
their
hearts
to
a
loue
and
liking
of
the
truth
and
religion
,
of
that
force
on
the
contrary
,
is
euill
and
scandalous
life
to
keepe
men
of
Godly
and
holy
life
,
good
conuersation
makes
euill
speakers
ashamed
.
1.
Pet.
3.
16.
Well
doing
puts
to
silence
the
ignorance
of
foolish
men
,
1.
Pet.
2.
15.
that
they
cannot
speake
euill
of
Godlines
and
Religion
.
Religious
conuersation
winnes
and
gaines
those
that
are
without
and
brings
them
to
a
loue
of
religion
,
1.
Pet.
3.
1.
So
contrarily
,
scandalous
carriages
embolden
the
faces
,
and
open
the
mouthes
of
enemies
,
stumbles
,
and
offends
them
,
and
workes
in
them
such
a
disallowance
of
religion
and
dislike
of
the
profession
of
Godlines
,
that
they
vtterly
resolue
against
it
.
And
that
scandals
,
doe
make
men
thus
stumble
at
Religion
,
the
word
,
&c.
how
plaine
doth
daylie
experience
make
it
?
let
such
an
one
as
professes
Christ
,
his
word
,
his
truth
fall
into
any
scandal
,
and
what
followes
?
Oh!
Say
men
,
this
is
their
religion
,
this
is
their
profession
,
doe
ye
not
see
what
persons
they
are
that
are
of
this
same
holy
religion
,
and
profession
?
Are
there
any
worse
then
these
,
more
dishonest
,
and
deceitfull
?
If
this
be
their
religion
,
God
blesse
mee
from
their
religion
,
I
am
resolued
neuer
to
be
of
such
a
religion
,
I
now
plainely
see
that
it
is
nothing
but
errant
hypocrisie
,
lying
,
coozening
,
&
dissembling
.
And
thus
through
diuine
vengeance
punishing
them
for
their
vnprofitablenes
vnder
the
word
,
they
so
stumble
at
these
scandals
,
as
to
fal
into
an
hatred
,
and
dislike
of
sauing
religion
,
and
sauing
powerfull
profession
of
it
.
Into
which
who
so
falles
,
how
woefully
falles
he
?
That
scandals
doe
bring
this
woe
vpon
the
world
,
and
proue
ruining
stumbling
blockes
thus
to
make
them
fall
,
is
further
cleere
by
that
,
Mal.
2.
8.
Yee
are
departed
out
of
the
way
.
It
is
a
charge
vpon
the
Priests
.
The
[
u
](A21049-e17020-b)
u
Misera
eorum
conuersatio
plebis
tuae
miserabilis
subuersio
est
.
Bernard
in
conuers
.
Pauli
ser.
1.
Priests
that
preached
;
&
professed
the
law
,
they
departed
out
of
the
way
,
they
committed
grosse
and
fowle
scandals
what
was
the
issue
of
it
?
A
great
deale
of
mischiefe
followed
vpon
it
,
namely
,
a
woe
,
an
heauie
woe
,
vnto
the
people
from
their
scandals
.
But
what
was
that
woe
?
Yee
haue
caused
many
to
stumble
at
the
Law
,
that
,
is
to
stumble
at
true
religion
,
and
the
wayes
of
God
.
When
the
people
saw
the
Priests
that
professed
and
preacht
the
Law
,
and
who
so
great
Zelots
for
the
Law
as
they
,
when
they
saw
these
Priests
to
liue
so
loosely
,
and
so
scandalously
they
began
to
start
at
it
,
and
to
question
happily
whether
this
Law
,
this
religion
they
preached
,
and
professed
were
of
God
or
no.
And
if
this
were
their
law
,
and
their
religion
,
for
their
parts
they
were
resolued
neuer
to
haue
to
doe
with
such
a
Law
,
with
such
a
religion
.
Thus
their
scandals
did
stumble
them
And
thus
did
their
scandals
bring
an
heauie
woe
vpon
the
people
,
for
what
a
woefull
condition
was
this
,
thus
to
stumble
at
the
Law
,
at
the
true
religion
of
God
?
what
was
this
,
but
to
seale
vp
,
and
make
sure
their
owne
damnation
?
for
if
they
would
none
of
the
Law
,
they
could
none
of
Heauen
,
if
shut
out
of
Heauen
,
what
remayned
but
Hell
?
The
Lord
had
,
it
is
likely
,
a
long
while
called
vpon
the
people
by
his
Prophets
,
they
would
not
hearken
nor
repent
,
nor
imbrace
the
truth
of
God
.
The
Lord
therefore
in
his
Iustice
resolues
to
be
reuenged
vpon
them
,
by
bringing
a
woe
vpon
them
.
And
what
woe
would
God
bring
vpon
them
!
This
woe
of
stumbling
at
religion
that
so
hee
might
make
sure
worke
with
them
,
that
since
they
would
not
be
saued
,
when
hee
offred
them
saluation
,
therfore
now
they
should
ueuer
be
saued
.
But
now
what
course
will
God
take
to
effect
this
,
and
bring
this
woe
vpon
them
.
Hee
will
in
his
wise
prouidence
lay
the
stumbling
blocke
of
the
Priests
scandals
in
their
way
,
at
which
they
shall
so
stumble
as
to
dislike
the
Law
,
and
to
fall
into
an
vtter
distast
of
religion
,
by
which
they
should
make
sure
worke
against
their
owne
saluation
.
And
so
woe
was
vnto
the
people
from
the
Priests
scandals
.
2.
Scandals
make
way
for
woe
in
that
they
make
way
to
occasion
,
men
of
the
world
to
fall
into
the
fowle
and
woefull
sinne
of
blaspheming
Gods
holy
Name
.
It
is
a
woefull
thing
to
fall
into
that
sinne
,
especially
so
to
fall
into
it
,
as
to
make
that
the
ioy
of
our
hearts
which
tends
to
the
reproach
and
dishonour
of
his
Name
.
The
Name
of
God
is
a
glorious
and
a
fearefull
Name
.
Deut.
28.
50.
and
therefore
how
woefull
and
fearefull
a
thing
for
a
man
to
blaspheme
that
Name
.
What
doth
he
better
then
cut
himselfe
off
,
from
all
communion
with
God
that
blasphemes
his
Name
,
that
flies
in
his
face
,
and
triumphes
in
his
reproach
.
It
is
said
of
the
malicious
Iewes
.
Act.
13.
45.
that
they
spake
against
Pauls
doctrine
contradicting
,
and
blaspheming
.
And
marke
what
followes
,
vers.
46.
Seeing
yee
put
the
word
of
God
from
you
,
and
iudge
your selues
vnworthy
of
euerlasting
life
,
loe
we
turne
to
the
Gentiles
.
See
then
when
they
blasphemed
what
they
did
,
They
put
away
the
word
from
them
,
they
iudged
themselues
vnworthy
of
life
,
they
caused
God
to
turne
away
the
meanes
of
saluation
from
them
.
Such
a
case
is
a
woefull
case
,
and
to
this
case
will
contradicting
&
blaspheming
of
God
,
and
his
truth
,
and
Religion
bring
men
.
And
therefore
in
this
regard
are
scandals
wofull
euents
because
they
occasion
men
to
blaspheme
and
speake
euill
of
God
and
his
truth
.
When
Dauid
fell
in
to
that
foule
Scandal
,
what
followed
vpon
it
?
See
2.
Sam.
12.
14.
By
this
deede
thou
hast
giuen
great
occasion
to
the
enemies
of
God
to
blaspheme
.
Those
amongst
the
people
that
were
haters
of
true
godlinesse
,
and
enemies
to
the
powerfull
profession
thereof
and
so
enemies
of
God
when
Dauid
fell
into
this
sinne
,
they
fell
into
a
woefull
case
,
they
presently
fall
a
blaspheming
of
Religion
,
and
speaking
euill
of
godlinesse
,
and
he
that
blasphemes
godlinesse
blasphemes
God
,
and
so
by
this
meanes
causes
God
in
wrath
peremptorily
to
turne
from
them
.
So
Rom.
2.
23.
24.
thorough
you
the
name
of
God
is
blasphemed
a
mongst
the
Gentiles
.
So
that
the
scandalous
sinnes
of
the
Iewes
were
stumbling
blockes
to
the
Gentiles
that
made
them
fall
into
that
fowle
sin
of
blaspheming
,
that
must
needes
make
them
vnworthy
of
eternall
life
.
3.
Scandals
make
way
for
woe
,
in
that
they
make
way
for
the
hardning
of
the
hearts
,
and
stiffening
of
the
neckes
of
sinnefull
men
in
their
euill
wayes
.
It
is
a
very
dangerous
thing
,
for
a
man
to
bee
in
a
sinnefull
way
,
but
for
a
man
to
haue
his
hand
strengthened
in
his
Iniquity
,
to
bee
hardened
in
any
sinne
,
this
is
a
woefull
condition
.
It
is
the
greatest
woe
,
and
curse
that
can
be
to
haue
ones
hart
hardened
.
Lam.
3.
64.
65.
Render
vnto
them
a
recompence
O
Lord
according
to
the
worke
of
their
hands
,
Giue
them
obstinacie
of
heart
,
thy
curse
vnto
them
.
Salomon
speakes
of
the
plagues
in
the
heart
.
1.
King
.
8.
38.
The
plague
in
the
body
,
is
a
woefull
disease
,
and
what
then
is
the
plague
in
the
heart
.
God
threatens
Pharaoh
with
this
plague
,
Exod.
9.
14.
I
will
at
this
time
send
all
my
plagues
vpon
thine
heart
,
and
see
how
God
did
it
.
Exod.
10.
1.
Goe
into
Pharaoh
for
I
haue
hardened
his
heart
.
Therefore
the
Hardnes
,
or
Hardening
of
the
heart
is
the
plague
of
the
heart
.
God
sent
ten
plagues
vpon
Pharaoh
,
but
this
plague
of
his
heart
,
in
the
hardening
of
it
,
was
ten
times
greater
then
all
the
plagues
of
Aegypt
.
It
is
that
which
vsually
God
premises
,
and
fore-sendes
when
hee
meanes
to
prepare
men
to
temporall
destruction
.
When
God
meanes
resolutely
,
to
speede
a
particular
person
,
or
a
whole
nation
,
and
to
bring
ineuitable
destruction
vpon
them
,
God
first
makes
way
for
it
,
by
the
hardening
of
mens
hearts
.
Exo.
14.
17.
When
God
would
get
himselfe
honour
in
the
destruction
of
Pharaoh
and
the
Aegyptians
.
I
will
saith
hee
,
harden
their
hearts
,
and
they
shall
follow
them
,
and
I
will
get
me
honour
vpon
Pharaoh
.
So
Iosh.
11.
19.
20.
Not
a
City
that
made
peace
,
with
the
children
of
Israel
,
saue
the
Hiuites
the
Inhabitants
of
Gibeon
,
They
tooke
all
in
battell
.
But
why
did
not
other
Cities
,
doe
as
the
Gibeonites
,
why
did
not
they
submit
,
and
seeke
their
peace
?
Because
God
had
a
purpose
,
they
should
bee
destroyed
,
and
to
make
the
surer
way
for
it
,
gaue
them
vp
to
an
hardened
heart
,
for
it
was
of
the
Lord
,
to
harden
their
hearts
,
that
they
should
come
out
against
Israel
in
battell
,
that
he
might
destroy
them
vtterly
,
and
that
they
might
haue
no
fauour
but
that
hee
might
destroy
them
.
So
that
when
God
meanes
that
a
man
shall
haue
no
fauour
,
but
be
vtterly
destroyed
then
God
first
giues
men
vp
to
hardnesse
of
heart
.
Nay
,
it
is
that
which
is
a
woefull
preparatiue
to
eternall
wrath
,
it
is
that
which
lockes
men
,
and
shuts
them
fast
vp
,
and
keepes
them
sure
for
eternal
vengeance
.
When
God
is
so
angrie
,
as
that
hee
is
peremptorily
resolued
that
a
man
shal
not
be
saued
,
but
bee
damned
without
all
peraduenture
,
then
God
giues
him
vp
to
the
hardnesse
of
heart
,
vnder
which
hee
shall
be
surely
reserued
vnto
the
day
of
wrath
.
When
a
Prince
is
resolued
to
put
a
man
to
death
,
he
commands
him
first
to
bee
surely
imprisoned
,
to
bee
laid
fast
in
fetters
and
irons
.
When
Herod
meant
to
execute
Peter
,
see
what
sure
worke
is
made
,
He
is
deliuered
to
foure
quaternions
of
Souldiers
to
bee
kept
,
hee
lies
betweene
two
Souldiers
,
bound
with
two
chaines
,
and
the
keepers
before
the
doores
keeping
the
prison
,
Act.
12
4
,
6.
So
that
in
reason
there
was
an
impossibilitie
of
his
escape
from
death
.
So
when
God
will
make
sure
worke
with
a
man
,
and
is
peremptorie
for
his
execution
,
the
Lord
deliuers
him
vp
to
hardnesse
of
heart
,
and
this
hardnesse
of
heart
wil
be
as
quaternions
of
Souldiers
,
as
Chaines
,
and
Keepers
,
Lockes
,
Barres
,
Bolts
,
and
Fetters
,
to
reserue
a
man
sure
for
damnation
.
A
man
hath
had
the
meanes
of
grace
offered
him
,
he
hath
slighted
them
,
and
he
wil
goe
on
,
and
hee
wil
doe
this
and
that
,
say
all
the
Preachers
what
they
wil
,
and
can
to
the
contrarie
.
When
God
sees
this
,
hee
thus
resolues
.
Here
is
a
man
that
I
would
haue
saued
,
I
offered
him
the
outward
meanes
of
grace
,
but
he
hath
stubbornly
&
rebelliously
stood
out
against
the
meanes
,
I
am
resolued
hee
shal
neuer
be
saued
.
I
but
perhaps
the
man
liues
stil
vnder
the
meanes
of
grace
,
and
so
long
there
is
a
possibilitie
of
his
conuersion
,
and
if
he
be
conuerted
he
must
needs
be
saued
.
Therefore
God
to
keepe
him
from
saluation
will
take
a
course
sure
enough
to
keepe
him
from
conuersion
.
Now
what
course
is
that
?
God
wil
haue
such
a
mans
heart
hardened
.
And
if
once
the
heart
be
hardened
there
is
no
possibilitie
of
Conuersion
,
&
if
no
Conuersion
,
no
Saluation
.
This
processe
of
Diuine
Iustice
&
vengeance
we
haue
.
Is.
6.
10.
Make
the
heart
of
this
people
fat
,
and
make
their
eares
heauie
,
and
shut
their
eies
lest
they
see
with
their
eyes
,
and
heare
with
their
eares
,
and
vnderstand
with
their
heart
,
and
conuert
and
be
healed
.
We
see
in
the
end
of
the
Verse
,
that
Gods
full
and
finall
resolution
is
that
they
shall
not
bee
healed
,
that
is
,
they
shall
not
be
saued
,
as
appeares
,
Mark
.
4.
12.
But
how
will
God
keepe
them
from
being
saued
,
they
hauing
,
and
hearing
the
Word
?
They
shall
not
bee
conuerted
.
But
how
will
he
keepe
them
from
Conuersion
?
They
shall
not
vnderstand
with
their
heart
,
though
they
heare
.
But
how
will
hee
keepe
them
from
vnderstanding
with
their
heart
?
Goe
make
the
heart
of
this
people
fat
,
that
is
,
Goe
harden
their
hearts
.
When
the
heart
is
hardened
they
cannot
vnderstand
with
the
heart
,
when
they
cannot
vnderstand
with
the
heart
,
they
cannot
bee
conuerted
,
when
they
cannot
be
conuerted
,
when
they
cannot
be
saued
.
And
so
the
hardening
of
the
heart
is
nothing
else
but
the
locking
,
and
the
shutting
,
and
sealing
of
a
man
vp
,
to
keepe
him
sure
and
fast
for
Hell
.
So
that
for
a
man
to
bee
giuen
vp
to
hardnesse
of
heart
is
a
signe
,
and
a
wofull
signe
that
a
man
is
such
an
one
,
as
on
whose
soule
God
is
resolued
to
shew
no
mercie
,
and
that
a
man
is
in
the
wofull
state
of
reprobation
.
Therefore
see
how
the
Apostle
speakes
,
Rom.
9.
18.
Therefore
hee
hath
mercie
on
whom
hee
will
haue
mercie
,
and
whom
he
will
he
hardens
.
See
how
hardening
,
and
shewing
mercie
stand
in
opposition
.
Whom
he
will
he
hardens
,
that
is
,
he
reprobates
,
and
shewes
no
mercie
to
.
But
why
sayes
he
not
,
to
whom
hee
will
shew
no
mercie
,
hee
shewes
none
,
but
in
steed
of
that
,
whom
he
will
hee
hardens
?
Because
God
makes
way
for
the
execution
of
his
counsell
of
Reprobation
by
Hardening
mens
hearts
.
By
al
this
then
it
is
cleere
,
that
it
is
a
wofull
thing
to
bee
giuen
vp
to
the
hardnesse
of
heart
,
woe
to
that
man
that
hath
his
heart
hardened
.
Now
then
Scandals
are
wofull
euents
vnto
men
of
the
world
,
because
they
be
such
snares
and
stumbling
blocks
,
as
make
and
occasion
them
to
fall
into
this
wofull
condition
of
hardening
their
hearts
.
Therefore
woe
to
the
world
because
of
scandals
,
because
by
scandals
their
hearts
shal
be
hardened
,
they
shall
haue
the
wofull
plague
of
the
heart
,
they
shall
come
vnder
a
wofull
curse
,
be
brought
into
a
preparatiue
condition
for
temporall
and
eternall
ruine
.
For
when
men
see
such
as
make
profession
of
godlinesse
to
fall
into
scandals
,
and
hainous
euils
,
it
occasions
them
exceedingly
to
harden
their
hearts
,
and
to
blesse
themselues
in
their
euill
,
&
vngodly
wayes
,
as
if
their
wayes
were
better
then
the
wayes
of
godlinesse
,
and
their
persons
in
a
better
estate
and
condition
then
theirs
that
make
such
adoe
with
their
profession
.
Wee
may
conceiue
the
truth
of
this
in
the
scandal
of
the
Incestuous
Corinthian
,
1.
Cor.
5.
There
were
multitudes
of
Heathen
Corinthians
that
had
not
yet
receiued
Christ
,
nor
his
Gospel
.
The
Christian
Corinthians
had
questionlesse
beene
dealing
with
the
Heathen
Corinthians
,
to
bring
them
to
repentance
for
the
sins
of
their
Gentilisme
.
What
those
sinnes
were
wee
may
see
,
1.
Cor.
6.
10.
Neither
fornicators
,
nor
Idolaters
,
nor
Adulterers
,
nor
effeminate
,
&c.
nor
Thieues
,
nor
Couetous
,
nor
Drunkards
,
&c.
And
such
were
some
of
you
.
Namely
,
when
they
liued
in
their
Heathen
condition
.
Now
out
of
these
sinnes
would
not
the
Heathen
residue
be
brought
.
Now
when
all
meanes
,
and
endeauours
for
their
reclaiming
were
in
vaine
,
God
in
his
Iustice
would
euen
giue
them
vp
to
that
wofull
condition
of
being
hardened
in
those
their
sinnes
.
To
this
end
in
his
prouidence
a
scandalous
euent
is
disposed
to
come
to
passe
in
the
sinne
of
the
incestuous
Corinthian
,
which
could
not
but
turne
to
the
great
hardening
of
the
Heathens
heart
in
their
sinnes
,
Then
began
they
to
say
and
thinke
in
their
hearts
,
They
told
vs
our
estates
,
and
our
wayes
were
dangerous
and
damnable
,
but
to
bee
sure
,
our
wayes
are
as
good
as
theirs
.
Wee
are
better
yet
then
these
professours
of
Christ
,
we
are
honester
at
the
hardest
,
then
are
they
,
The
fornication
and
filthinesse
that
is
acted
and
committed
amongst
them
is
not
once
named
amongst
vs
.
Wee
will
therefore
euen
keepe
vs
in
these
wayes
,
and
goe
on
in
these
courses
still
.
For
if
such
as
these
professe
themselues
to
be
,
if
your
holy
and
strict
Christians
may
doe
such
vile
things
as
these
,
then
I
trow
it
is
not
such
an
hainous
thing
for
vs
that
make
no
such
profession
to
bee
Drunkards
,
Adulterers
,
Swearers
,
&c.
And
thus
by
occasion
of
this
scandal
did
they
confirme
,
hearten
,
and
harden
themselues
in
their
iniquities
.
Suppose
any
of
the
Christians
had
after
the
falling
out
of
this
scandal
,
but
offered
to
haue
reproued
an
Heathen
Corinthian
for
Fornication
,
Drunkennesse
,
&c.
what
answere
was
he
like
to
haue
had
but
such
an
one
as
this
.
Oh
Sir
,
it
is
no
maruell
,
you
should
find
fault
with
me
,
though
now
and
then
I
may
bee
drunke
,
or
commit
fornication
yet
I
am
not
such
a
beast
,
as
such
an
one
your
fellow
Christian
,
that
made
such
adoe
with
his
holinesse
,
that
hath
now
married
his
fathers
Wife
,
I
would
you
should
know
it
,
I
am
as
honest
as
he
,
and
as
good
a
liuer
as
hee
for
his
heart
.
And
so
shooke
they
off
all
admonition
and
reproofe
,
&
hardened
their
hearts
against
all
remedies
by
occasion
of
that
scandal
.
And
so
was
there
a
woe
to
many
an
Heathen
Corinthian
,
from
the
scandal
of
that
Incestuous
Christian
,
because
they
stumbled
at
it
&
were
ensnared
by
it
,
so
as
to
harden
themselues
in
their
sinful
courses
,
&
so
by
that
hardnes
were
sealed
vp
to
assured
wrath
.
There
is
nothing
hardens
men
in
their
Iniquitie
more
,
then
to
Iustifie
them
in
their
sinfull
wayes
.
There
is
a
Iustification
of
a
sinner
from
his
vngodlinesse
,
and
there
is
a
Iustification
of
a
sinner
in
his
vngodlinesse
.
The
first
is
a
blessed
thing
,
and
makes
a
man
happie
,
Psal.
32.
1
,
2.
The
second
is
woeful
,
dismal
,
and
dangerous
.
Iustification
of
a
sinner
from
his
sins
is
called
a
Iustification
of
life
,
Rom.
5.
18.
But
Iustification
of
a
sinner
in
his
sinnes
is
a
Iustification
of
death
,
that
seales
vp
a
man
to
damnation
.
Iustification
of
a
sinner
from
sinne
is
an
Act
of
Gods
grace
,
and
mercie
,
and
so
he
iustifies
the
vngodly
,
(
Rom.
4
5.
on
him
that
iustifies
the
vngodly
)
by
acquitting
,
discharging
,
and
absoluing
him
from
the
guilt
of
his
vngodlinesse
.
Iustification
of
a
sinner
in
his
sinne
is
an
act
of
Gods
wofull
vengeance
punishing
men
for
former
vngodlinesse
,
and
making
way
for
the
infallible
ascertaining
of
his
damnation
.
And
for
Iustification
of
a
sinner
in
his
sinnes
is
way
made
by
scandalous
euents
.
And
that
scandalous
euents
doe
iustifie
vngodly
men
in
their
sins
,
and
so
harden
them
therein
,
may
appeare
by
that
,
Ezek.
16.
51.
Neither
hath
Samaria
committed
halfe
thy
sinnes
,
but
thou
hast
multiplied
thine
abominations
more
then
they
,
and
hast
iustified
thy
sisters
in
all
their
abominations
which
thou
hast
done
.
Samaria
was
one
of
Iudahs
sisters
;
The
Samaritans
were
an
idolatrous
wicked
people
,
Iudah
shee
professed
her selfe
the
people
of
God
.
Now
Iudah
that
professed
her self
Gods
people
,
fel
into
foule
,
and
scandalous
abominations
.
Samaria
committed
not
halfe
her
sinnes
.
Vpon
this
,
Samaria
begins
to
Saint
her selfe
,
and
to
iustifie
her selfe
,
being
iustified
by
Iudah
.
Which
may
be
vnderstood
not
only
of
the
euent
,
that
Samaria
was
lesse
vniust
,
and
vnrighteous
in
comparison
of
Iudah
,
but
also
of
the
effect
or
consequent
of
that
euent
,
because
Samaria
in
comparing
her selfe
with
Iudah
,
finding
herselfe
more
iust
,
that
is
lesse
vniust
,
did
thereby
positiuely
iustifie
her selfe
,
as
if
shee
were
in
a
good
case
,
and
a
good
way
,
because
Iudah's
abominations
were
so
many
and
so
great
,
and
because
Iudah
is
blacker
then
she
,
therefore
she
beginnes
to
imagine
her selfe
Lilly
white
.
I
,
sayes
Samaria
,
it
is
no
maruell
that
Iudah
is
so
godly
,
so
religious
,
so
holy
a
people
,
and
that
I
am
so
idolatrous
,
and
so
sinfull
,
I
am
sure
I
am
not
halfe
so
bad
as
she
.
For
all
their
godlinesse
,
and
Religion
they
talk
of
,
for
any
thing
I
see
,
my
life
,
courses
,
dealings
are
as
good
,
and
honest
,
nay
,
more
iustifiable
then
theirs
.
And
if
Iudah
that
professes
such
singular
holinesse
,
doe
thus
and
thus
I
hope
my
wayes
being
better
then
hers
,
my
condition
is
better
.
I
am
therefore
resolued
to
ride
on
in
the
old
road
still
,
I
will
not
change
lifes
and
wayes
with
Iudah
for
all
her
godlinesse
and
Religion
.
Thus
questionlesse
,
did
Iudahs
abominations
occasion
Samaria
to
iustifie
her selfe
,
and
by
such
iustifying
of
her selfe
,
she
hardened
and
strengthened
her selfe
in
her
sinnes
,
and
so
were
Iudahs
scandals
and
abominations
woefull
euents
to
Samaria
,
because
thereby
her
heart
was
hardened
to
her
destruction
.
It
is
with
scandals
as
it
was
with
those
false
Prophets
,
Ezek.
13.
22.
Yee
strengthened
the
hands
of
the
wicked
that
hee
should
not
returne
from
his
wicked
way
.
Men
cannot
bee
saued
if
they
bee
not
turned
from
their
euill
wayes
,
men
cannot
be
turned
from
their
euill
wayes
,
if
their
hands
bee
strengthened
in
them
,
and
their
hearts
hardened
.
Now
here
was
the
mischiefe
and
the
woe
that
came
by
those
false
Prophets
,
they
strengthened
mens
hands
,
and
hardened
their
hearts
in
their
euill
wayes
that
they
could
not
be
saued
.
Such
is
the
mischiefe
and
the
woe
of
scandals
,
men
cannot
bee
saued
,
vnlesse
they
returne
from
their
wicked
way
,
they
cannot
returne
from
their
wicked
way
so
long
as
their
hands
bee
strengthened
,
and
woe
to
the
world
because
of
scandals
,
for
they
strengthen
the
hands
of
the
wicked
,
and
so
make
way
for
their
fatall
ruine
.
Scandals
are
that
to
the
World
,
that
those
things
were
to
the
Iewes
,
Rom.
11.
9.
Let
their
table
bee
made
a
snare
,
a
trap
,
and
a
stumbling
blocke
,
and
a
recompence
vnto
them
.
When
no
meanes
of
grace
will
soften
hard
hearts
and
bring
them
to
Repentance
,
God
in
his
Iustice
disposes
of
scandals
,
and
they
are
made
snares
,
traps
,
and
stumbling
blockes
,
and
a
recompence
vnto
them
that
God
may
recompence
them
for
their
vnprofitablenes
;
and
by
those
scandals
,
occasion
them
to
harden
their
hearts
to
their
ruine
,
that
would
not
bee
softened
vnto
life
.
It
is
otherwise
to
the
World
from
the
scandals
and
fals
of
Professors
,
then
it
was
to
the
Gentiles
from
the
fall
of
the
Iewes
from
Christ
.
The
fall
of
the
Iewes
was
for
the
happinesse
of
the
Gentiles
.
Rom.
11.
11
,
12.
Haue
they
stumbled
that
they
should
fall
?
that
is
,
fall
quite
and
cleane
off
,
God
forbid
,
But
through
their
fall
,
saluation
is
come
vnto
the
Gentiles
,
The
fall
of
them
is
the
riches
of
the
world
.
But
now
in
scandalous
fals
of
Professors
into
foule
sinnes
it
is
contrarie
,
Thorough
their
fals
damnation
comes
to
many
,
and
they
are
the
mischiefe
,
miserie
and
vndoing
of
many
.
And
that
on
this
manner
.
God
many
times
vouchsafes
the
meanes
of
grace
and
repentance
to
a
people
,
in
those
meanes
striues
a
long
time
with
them
,
but
striues
in
vaine
.
Therefore
he
resolues
thus
,
My
spirit
shal
striue
no
longer
with
them
,
but
since
they
will
not
,
they
shall
not
be
saued
,
I
will
take
a
sure
course
for
their
damnation
.
I
am
resolued
they
shall
not
be
saued
,
and
because
they
shall
be
sure
neuer
to
bee
saued
,
I
will
make
sure
they
shall
neuer
be
conuerted
,
And
that
they
may
bee
made
sure
for
euer
being
conuerted
,
I
will
take
a
course
that
they
shall
not
vnderstand
the
word
they
heare
with
their
hearts
,
and
that
they
may
not
vnderstand
the
word
they
heare
,
I
will
take
a
course
for
the
hardening
of
their
hearts
,
&
for
the
thorough
hardening
of
their
hearts
some
professour
of
religion
shall
fall
into
scandal
,
and
thereby
shall
their
hearts
bee
hardened
seuen
fold
more
then
euer
,
they
shall
iustifie
themselues
in
their
sinnes
,
and
so
by
an
hard
heart
shall
put
themselues
out
of
all
possibilitie
of
Conuersion
,
and
so
out
of
all
possibilitie
of
saluation
.
How
often
would
I
haue
had
you
risen
,
and
yee
would
not
rise
?
therefore
now
shall
you
fall
into
hell
,
for
he
that
●ardens
his
heart
shall
fall
into
●ischiefe
,
Prou.
28.
14.
That
therefore
yee
may
fall
into
a
mischiefe
,
and
with
a
mischiefe
;
yee
shal
be
hardened
,
and
that
you
may
fall
into
greater
hardnes
of
heart
,
some
man
shall
fall
into
scandal
;
his
fall
into
scandal
shall
make
way
for
a
woe
to
fall
vpon
your
heads
.
His
scandal
shall
harden
you
,
that
hardnes
shall
make
you
fall
into
mischiefe
.
And
thus
woe
to
the
world
because
of
offences
,
because
they
come
to
stiffen
,
and
harden
their
spirits
,
and
as
messengers
of
wrath
to
bind
them
sure
,
hand
and
foote
,
that
they
may
be
prepared
,
to
bee
throwne
out
into
vtter
darkenesse
.
Thus
woe
to
the
world
,
because
of
offences
,
because
the
world
is
occasioned
by
them
,
to
reiect
the
sauing
profession
of
Religion
,
to
fall
fowle
on
Gods
holy
Name
,
to
iustifie
themselues
in
their
sinnefull
wayes
,
and
so
by
these
things
to
make
hell
sure
their
owne
.
So
that
the
fall
of
a
professour
of
religion
,
is
as
the
fall
of
an
oake
vpon
vnderwood
,
and
smaller
trees
,
that
be
neere
it
:
woe
to
them
,
when
the
oake
falls
,
because
it
mischiefes
,
brushes
and
breakes
them
in
pieces
by
its
fall
.
It
is
iust
in
this
case
,
as
it
was
in
the
ouerthrow
of
that
Army
.
Ier.
46.
12.
The
mighty
man
hath
stumbled
against
the
mighty
,
and
they
are
both
fallen
together
,
first
one
fel
,
he
being
fallen
;
another
stumbles
at
him
,
and
so
they
both
lay
on
the
ground
together
.
Thus
falles
it
out
in
scandals
.
First
one
falles
into
some
great
sinne
,
others
come
and
stumble
at
him
being
fallen
,
and
so
both
fall
,
and
the
first
mans
fall
is
the
last
mans
ruine
.
And
therefore
woe
to
the
world
because
of
scandals
.
CHAP.
VI.
What
little
reason
men
haue
to
triumph
at
,
and
what
great
reason
to
bee
cautelous
in
the
euent
of
scandals
.
ALl
this
well
weighed
,
and
duely
considered
will
giue
vs
to
vnderstand
two
things
:
the
little
reason
of
ioy
,
and
the
great
reason
of
feare
and
caution
in
case
of
such
scandalous
euents
.
1.
It
lets
vs
see
what
little
reason
men
of
the
world
haue
to
triumph
,
insult
,
and
[
x
](A21049-e18720-b)
x
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iust
Mart.
Epist.
ad
Zen.
&
Seren.
reioyce
as
they
vse
to
doe
,
in
the
falles
and
scandals
of
such
as
professe
religion
.
When
my
foote
▪
slippeth
they
magnifie
themselues
against
me
.
Psal.
38.
16.
If
such
an
one
doe
but
tread
awry
,
or
his
foote
but
slip
,
their
enemies
let
not
their
slips
slip
,
but
take
occasion
from
small
slips
to
make
great
tryumphs
,
And
if
they
be
so
ready
to
magnifie
themselues
against
them
,
when
they
but
slip
,
how
much
more
when
they
fall
,
and
fall
into
the
puddle
,
into
the
mire
?
How
doe
they
magnifie
themselues
against
them
then
?
The
reproach
and
disgrace
of
their
sinnefull
falls
yeeldes
aduersaries
such
content
that
they
proiect
and
lay
on
purpose
for
it
.
Neh.
6.
13.
Therefore
was
hee
hired
that
I
should
be
afraid
,
and
do
so
&
sin
,
and
that
they
might
haue
matter
for
an
euill
report
,
that
they
might
reproch
me
.
And
therefore
proiecting
for
theie
falles
,
and
laying
plots
before
hand
for
them
if
it
may
,
be
no
wonder
that
they
so
reioyce
and
triumph
if
at
any
time
they
fall
into
such
sinnes
,
whereby
they
may
haue
matter
for
an
euil
report
tha●
they
may
reproach
them
.
So
true
is
that
which
[
y
](A21049-e18810-b)
y
Papistae
caelumniandi
studio
●otam
nostram
conuersationem
abseruant
Si
quid
ergo
humani
patimur
,
sicut
profecto
infirmi
sumus
,
&
patimur
nostra
incommoda
,
ibi
demum
tanquam
famelici
porci
immergunt
se
in
stercora
nostra
,
&
ex
ijs
delicias
faciunt
,
dum
infirmitatem
nostram
exemplo
maledicti
Ham
aperiunt
&
traducunt
,
vere
enim
esuriunt
&
sitiunt
scandala
nostra
,
Luth.
in
Gen
9.
Luther
speakes
that
they
hunger
and
thirst
,
after
the●
scandals
of
the
Godly
,
and
if
at
any
time
,
through
humane
frailety
they
doe
fall
into
an
euill
,
like
hungry
hogs
they
nuzzle
in
their
excrements
,
and
feast
vpon
them
as
vpon
dainties
,
There
being
nothing
that
so
glads
their
hearts
,
that
so
opens
their
mouthes
with
so
much
insolency
and
triumph
.
And
as
Luther
compares
them
in
this
regard
to
hogs
,
so
[
z
](A21049-e18880-b)
z
Hos
ergo
de
nostris
do●oribus
suauitatem
suae
malae
linguae
captantes
;
facile
est
vt
ill●
canibus
comparemus
,
si
forte
●n
male
intelligendi
sunt
,
qui
lingebant
vulnere
pauperis
illius
qui
ante
ianuam
diuitis
iacebat
&c.
Aug.
Epist.
137.
Augustine
to
dogs
,
namely
to
the
rich
gluttons
dogs
that
lay
licking
,
and
sucking
Lazarus
his
sores
and
woundes
.
It
pleased
not
those
dogs
so
much
to
be
licking
Lazarus
sores
as
it
pleases
some
men
to
haue
their
tongues
in
the
scandalous
wounds
and
sores
of
such
,
as
professe
godlines
.
As
it
is
the
sorrow
,
and
griefe
of
good
hearts
,
and
that
which
makes
them
droop
and
mourne
to
see
Christ
,
his
Gospell
,
and
truth
reproached
,
and
disgraced
by
scandals
;
so
contrarily
,
it
is
meate
&
drinke
to
wicked
ones
,
and
the
very
ioy
of
their
hearts
,
when
such
euents
fall
out
.
[
a
](A21049-e18940-b)
a
Proinde
charissimi
in
isto
scandalo
quo
de
Bonifacio
pr●sbytero
no●
nulli
perturbantur
,
non
vobis
dico
vt
non
doleatis
.
Qui
enim
ista
non
dolent
,
non
est
in
eis
charitas
Christi
,
qui
autem
de
talibus
gaudent
,
abundat
in
eis
malignitas
diaboli
.
Aug
Epist.
137.
As
such
as
are
filled
with
the
loue
of
Christ
,
do
grieue
and
mourne
,
so
they
that
are
filled
with
the
malignity
of
the
Diuell
,
doe
reioyce
in
the
euent
of
scandals
.
Any
thing
that
makes
to
the
disgrace
of
Gods
Church
,
his
cause
,
and
religion
,
that
sets
and
puts
them
into
extasies
of
reioycing
.
2.
Sam.
1.
20.
Tell
it
not
in
Gath
,
publish
it
not
in
the
streets
of
Ashkelon
,
lest
the
daughters
of
the
Philistims
reioyce
,
least
the
daughters
of
the
vncircumcised
triumph
.
Why
?
what
was
it
,
that
should
make
them
triumph
and
reioyce
?
That
verse
19.
How
are
thy
mighty
fallen
?
Saul
and
Ionathan
were
fallen
,
not
by
scandal
,
but
by
the
sword
,
but
that
fall
such
as
it
was
,
made
to
the
disgrace
of
Israel
,
to
the
reproach
of
the
God
of
Israel
,
and
hence
their
Ioy
,
and
Triumph
.
Marke
by
the
way
,
who
they
are
that
reioyce
in
such
cases
,
vncircumcised
Philistines
,
the
sonnes
and
daughters
of
vncircumcised
Philistims
.
And
well
becomes
it
such
,
and
none
but
such
to
reioyce
.
And
such
doe
and
will
reioyce
.
Now
truely
all
before
considered
,
we
see
what
little
cause
they
haue
to
be
so
ouer-ioyed
,
there
is
a
great
deale
of
Ioy
,
and
merriment
more
then
there
is
cause
.
All
considered
,
wee
may
truely
say
vnto
them
,
as
Iam.
4.
9.
Let
your
laughter
be
turned
into
mourning
,
and
your
ioy
into
heauinesse
.
Woe
vnto
the
world
because
of
scandals
.
When
scandals
come
into
the
world
,
a
woe
comes
vnto
the
world
,
messengers
of
vengeance
to
doe
executions
of
Iustice
are
sent
by
God
.
And
will
the
world
be
so
blind
and
witlesse
,
to
reioyce
and
triumph
in
that
which
comes
to
bee
their
bane
and
ruine
,
their
sorrow
and
their
smart
?
Hath
the
silly
beast
any
cause
to
leape
and
friske
when
hee
sees
the
trap
set
vp
and
bayted
that
will
ensnare
and
murder
him
?
It
is
probably
thought
that
when
Noah
fell
so
foule
and
shamefully
in
his
drunkennes
that
Canaan
Chams
sonne
first
[
*
](A21049-e19170-b)
*
Hebreus
etiam
id
tradebat
,
&
ratione
confirmabat
,
primum
Chanaan
verenda
aui
sui
vidisse
,
suoque
solum
patri
narrasse
tanquam
desene
ridentem
.
Theodoret.
Quaest.
in
Gens
.
57.
saw
his
grandfather
in
that
case
,
and
so
went
and
told
his
father
Cham
of
it
:
for
else
why
should
Noah
curse
Cham
in
his
sonne
Canaan
rather
then
in
any
other
of
his
sonnes
.
Hee
had
other
sonnes
besides
,
Gene.
10.
6.
And
the
sonnes
of
Cham
,
Cush
and
Mizraim
,
and
Phut
and
Canaan
.
Why
therfore
cursed
bee
Canaan
rather
then
Cush
,
Mizraim
,
or
Phut
?
Like
enough
that
Canaan
as
the
Iewes
probably
coniecture
first
espied
Noah
in
that
case
,
and
he
being
an
vngracious
youngster
,
one
without
all
Religion
,
and
possibly
an
hater
of
all
goodnesse
,
one
that
had
like
enough
beene
often
sagely
admonished
,
and
sharply
reprooued
by
Noah
.
And
little
content
did
the
holynesse
,
austeritie
and
religious
carriage
of
Noah
giue
either
to
Canaan
or
to
Cham.
Now
therefore
Canaan
when
hee
sees
him
in
his
drunkennes
,
and
in
that
shamefull
pickle
in
his
nakednesse
,
he
tels
it
to
his
father
,
and
his
father
after
to
Sem
and
Iaphet
,
and
that
with
Ioy
and
gladnesse
,
with
mocking
and
derision
:
for
otherwise
for
Canaan
to
haue
seene
it
occasionally
and
to
haue
told
it
his
father
,
or
for
his
father
to
haue
seene
it
occasionally
and
haue
told
it
his
brethren
,
had
beene
no
matter
of
offence
,
but
questionlesse
they
both
told
it
with
much
ioy
,
and
reioycing
.
Like
enough
Canaan
when
he
first
espied
it
,
came
running
to
his
father
,
with
much
ioy
in
his
face
,
Oh
father
I
can
tell
you
excellent
Newes
,
the
brauest
Newes
that
can
be
,
Newes
that
will
doe
you
good
at
the
very
heart
,
doe
but
goe
along
with
mee
,
and
I
will
shew
you
such
a
sight
as
you
neuer
saw
.
Look
where
that
old
Dotard
lies
drunke
,
and
in
what
a
base
and
shamefull
fashion
?
This
is
he
that
alwayes
telling
me
of
my
swearing
,
censuring
mee
for
my
want
of
religion
,
this
is
hee
that
was
so
holy
,
so
full
of
his
religion
,
and
godlines
,
see
there
how
like
a
beast
he
lies
.
And
surely
if
Canaan
did
tell
Cham
of
it
,
Chams
fact
was
exceeding
vnnaturally
villanous
.
The
text
sayes
.
Gen.
9.
22.
And
C
ham
the
father
of
Canaan
saw
the
nakednes
of
his
father
,
not
occasionally
and
at
vnawares
,
so
might
Shem
,
or
Iaphet
haue
done
.
But
if
Canaan
did
first
tell
Cham
of
it
,
as
very
probably
hee
did
,
then
C
ham
like
an
vngratious
varlet
as
he
was
,
could
not
be
content
to
heare
of
it
,
but
to
reioyce
,
and
glad
his
heart
the
more
,
he
must
goe
see
the
sight
,
hee
must
goe
feed
his
eyes
with
it
,
and
that
he
might
be
sure
of
it
,
and
obseruing
all
the
seuerall
circumstances
hee
might
haue
the
more
to
make
vp
his
mouth
.
And
then
after
this
in
scorne
,
and
derision
and
with
insulting
insolency
goes
&
reports
it
to
Shem
and
Iaphet
.
So
that
what
betweene
an
vngratious
sonne
,
and
a
gracelesse
grand-child
there
was
sure
no
small
Iubilation
,
and
exultation
in
Noahs
scandal
,
and
drunkennes
.
But
now
as
merry
and
iocund
as
Cham
and
Chanaan
were
,
let
vs
see
a
little
what
cause
they
had
for
it
,
and
consider
if
there
were
not
that
in
it
,
that
was
enough
to
marre
their
merriment
,
and
to
haue
turned
their
mirth
into
mourning
.
Alas
all
considered
,
full
little
cause
had
they
to
be
thus
vpon
their
merrie
pinnes
.
It
could
not
be
but
the
scandal
of
Noahs
drunkennes
must
come
,
but
woe
to
Cham
&
Canaan
because
of
that
scandal
.
God
had
a
purpose
to
bring
a
woe
,
and
a
curse
vpon
Cham
and
Canaan
and
vpon
the
Canaanites
his
posterity
,
that
they
should
be
rooted
out
,
and
cut
off
by
the
sword
of
Israel
.
But
how
now
should
way
bee
made
to
bring
this
curse
vpon
the
heads
of
them
?
Noah
shal
fal
into
a
scandal
,
thereby
shall
they
be
occasioned
by
reason
of
their
naughty
spirits
to
doe
as
they
did
,
and
then
no
sooner
shal
Noah
awake
from
his
wine
but
hee
shall
awake
with
a
solemne
curse
in
his
mouth
,
which
should
be
as
the
oracle
of
God
,
Cursed
bee
Canaan
,
a
seruant
of
seruants
shall
he
bee
vnto
his
brethren
.
And
now
I
pray
what
cause
haue
[
b
](A21049-e19710-b)
b
Sed
O
miser
,
Ham
quam
b●a●u●
es
qui
nunc
demum
inuenisti
quod
quaere●●●
venenum
scili●et
in
sal●berrima
rosa
,
Luther
in
Gen.
9.
Cham
,
and
Canaan
so
to
reioyce
at
their
fathers
fall
?
Woe
be
to
them
because
of
this
offence
,
because
in
this
offence
of
his
there
is
a
trap
,
and
a
snare
set
to
catch
them
,
and
a
way
preparing
to
bring
a
sorrowfull
curse
vpon
them
both
.
And
haue
they
then
thinke
we
any
great
cause
of
merriment
?
wil
any
man
that
is
in
his
wits
reioyce
at
that
euent
,
whose
errand
purposely
is
to
bring
Gods
curse
vpon
him
.
So
little
cause
had
Cham
,
and
Canaan
to
reioyce
at
Noahs
fall
.
And
euery
whit
,
as
little
cause
hath
the
world
to
reioyce
when
scandals
come
,
for
then
woe
comes
,
God
is
setting
his
ginnes
,
and
snares
,
&
traps
to
catch
some
,
hee
sends
forth
his
messengers
of
wrath
,
to
doe
seuere
Iustice
vpon
persons
that
haue
beene
vnprofitable
vnder
the
Gospell
.
Suppose
God
should
send
the
sword
amongst
men
,
would
men
reioyce
and
bee
glad
at
it
?
See
Ezek.
21.
9
,
10.
A
sword
,
A
sword
is
sharpened
,
and
also
fourbished
,
It
is
sharpened
to
make
a
sore
slaughter
,
it
is
fourbisht
that
it
may
glitter
,
should
we
then
make
mirth
?
I
trow
not
.
And
why
not
make
mirth
in
such
a
case
?
Because
the
sword
brought
woe
and
mischiefe
with
it
,
because
it
came
to
be
dismall
,
and
fatal
,
because
it
was
a
messenger
of
wrath
and
vengeance
.
And
why
then
make
men
mirth
at
scandals
when
they
come
?
May
we
not
truely
say
of
this
laughter
,
Thou
art
mad
,
and
of
this
mirth
,
what
doth
it
?
Eccl.
2.
2.
Come
not
scandals
with
a
woe
as
well
as
the
sword
?
And
is
hee
not
as
mad
that
reioyceth
at
the
comming
of
scandals
,
as
hee
is
that
reioyces
at
the
comming
of
a
sword
?
Say
,
a
scandal
a
scandal
,
it
is
fowle
and
heynous
,
it
is
come
with
woe
,
to
make
a
sore
spirituall
slaughter
,
should
wee
then
make
mirth
,
and
reioyce
at
it
?
God
forbid
.
Woe
vnto
the
world
because
of
scandals
,
and
shall
we
laugh
,
and
sport
with
Gods
woes
?
This
makes
scandals
doubly
woefull
.
That
same
is
good
counsel
which
Salomon
giues
Prou.
24.
17
,
18.
Reioyce
not
when
thine
enemy
falles
,
and
let
not
thine
heart
bee
glad
when
he
stumbles
.
If
a
man
haue
an
enemy
that
hates
him
,
if
any
crosse
or
calamity
befalls
him
a
man
may
not
reioyce
at
it
,
nor
bee
glad
of
it
not
onely
when
he
falles
,
and
God
vtterly
ruines
him
,
but
if
he
doe
but
stumble
,
and
God
lay
but
some
smaller
crosse
vpon
him
.
Now
marke
the
reason
,
least
the
Lord
see
it
,
and
it
displease
him
,
and
he
turne
away
his
wrath
from
him
,
and
so
turne
it
vpon
thee
.
So
that
the
summe
of
the
reason
is
,
least
God
should
bee
angry
,
and
his
wrath
should
be
against
thee
.
Marke
then
;
If
I
may
not
reioyce
at
a
mans
outward
stumbling
and
fall
,
then
how
much
lesse
may
I
reioyce
in
a
mans
spirituall
stumbling
and
falling
,
how
much
more
will
that
displease
and
anger
God
?
If
I
may
not
reioyce
at
his
outward
fall
least
God
should
be
angrie
,
then
much
lesse
when
in
another
mans
spirituall
stumbling
and
fall
God
is
angrie
with
mee
,
and
out
of
his
anger
against
mee
disposes
his
fall
.
Little
cause
haue
I
to
reioyce
at
anothers
stumbling
and
falling
,
when
God
in
wrath
disposes
of
another
mans
stumbling
to
make
mee
stumble
,
and
of
another
mans
fall
to
make
me
fall
.
What
cause
haue
I
to
reioyce
at
his
stumbling
and
falling
,
who
therfore
stumbles
and
fals
that
I
may
stumble
and
fall
at
him
.
And
this
is
the
very
case
here
.
Such
as
doe
giue
scandals
doe
stumble
that
others
may
stumble
at
them
,
doe
fall
that
others
may
fall
at
them
,
Ierem.
46.
12.
The
mightie
man
hath
stumbled
against
the
mightie
:
and
they
are
both
fallen
together
.
It
is
spoken
of
the
Egyptians
ruined
in
war.
It
may
bee
that
one
Captaine
that
hated
his
fellow
might
see
him
fall
by
the
sword
of
the
enemie
.
Now
though
he
were
his
enemie
that
he
see
fal
,
had
he
any
cause
to
reioyce
?
Not
any
at
all
.
Why
so
?
Because
God
prouidence
disposed
that
the
fall
of
the
first
should
make
way
for
the
fall
and
ruine
of
the
next
.
He
that
fell
first
should
lie
in
his
fellowes
way
as
a
stumbling
blocke
at
which
hee
should
stumble
and
fall
also
.
Thus
we
saw
before
that
the
fals
of
such
as
professe
Religion
,
are
but
as
stumbling
blockes
in
other
mens
wayes
to
precipitate
them
into
ruine
.
And
iudge
then
what
cause
they
haue
to
reioyce
thereat
.
If
a
man
should
see
a
stumbling
stone
,
or
a
stumbling
blocke
laid
on
purpose
at
a
pits
brinke
to
topple
him
headlong
ouer
into
the
pit
,
would
that
man
reioyce
that
that
blocke
were
laid
there
?
I
think
not
.
This
is
the
case
here
.
Scandals
are
stumbling
blockes
laide
at
hell
pits
mouth
to
precipitate
,
and
head-long
worldly
wicked
men
downe
into
hel
.
So
that
to
reioyce
at
scandals
is
to
reioyce
at
the
matter
,
and
instrument
of
their
owne
sorrow
to
reioyce
at
that
which
will
surely
send
them
to
Hell
.
Hee
that
reioyces
in
such
a
case
,
Much
good
may
his
ioy
doe
him
,
I
enuie
no
man
such
ioy
.
There
fell
out
a
scandal
in
the
Church
of
Corinth
,
1.
Corinth
.
5.
Now
whereas
vpon
the
euent
of
it
they
should
haue
beene
mourning
and
heauie
,
they
were
in
another
veine
,
Verse
2
,
6.
They
were
glorying
,
and
reioycing
.
They
did
not
reioyce
in
,
or
at
the
scandal
,
that
such
a
man
that
made
such
a
profession
was
fallen
,
but
they
reioyced
in
their
owne
gifts
,
in
the
gifts
of
their
Preachers
.
What
Church
had
such
Preachers
,
what
people
had
such
gifts
?
And
reioyce
they
might
in
these
things
,
but
now
it
was
vnseasonable
,
they
should
now
rather
haue
beene
mourning
,
because
of
this
scandal
.
Therefore
the
Apostle
sharply
takes
them
vp
,
Verse
.
2
,
6.
And
ye
are
puffed
vp
,
and
haue
not
rather
mourned
,
your
glorying
,
or
reioycing
is
not
good
.
If
then
the
Apostle
reprooues
them
thus
for
reioycing
when
there
was
a
scandal
,
though
they
reioiced
not
at
the
scandal
,
how
much
more
vehemently
,
and
sharply
would
he
haue
reprooued
them
if
they
had
reioyced
at
,
and
for
the
scandal
?
How
much
more
in
this
case
would
he
haue
said
,
your
reioycing
is
not
good
.
Woe
to
the
world
because
of
scandals
,
and
yet
many
make
these
matters
of
woe
laughing
matters
,
but
woe
vnto
them
that
in
such
a
case
laugh
,
for
they
shall
weepe
,
and
after-time
,
and
after-wit
will
teach
them
,
that
neuer
had
they
greater
cause
of
weeping
,
then
euen
then
when
they
were
vpon
their
merry
pinnes
,
because
that
at
which
they
made
themselues
so
merrie
,
came
with
a
woe
vnto
them
.
2.
Secondly
,
this
lets
vs
see
what
great
cause
of
feare
,
warines
,
and
caution
there
is
in
case
of
scandalous
euents
.
Since
they
be
such
dangerous
euents
,
let
men
haue
a
speciall
care
they
be
not
ensnared
,
and
entrapped
by
them
.
When
scandals
fall
out
,
wee
see
there
is
a
trap
,
and
a
snare
set
,
there
is
a
stumbling
block
laid
,
therefore
it
should
bee
a
mans
wisdome
,
and
watchfulnes
that
he
be
not
caught
in
the
trap
,
that
he
be
not
ensnared
in
the
gin
,
that
he
stumble
and
fall
not
at
the
block
.
We
see
that
God
hath
put
that
wisdome
,
warinesse
,
and
shinesse
into
some
creatures
,
that
if
a
trap
,
or
a
snare
bee
set
for
them
,
they
are
very
shie
,
&
iealous
of
comming
neere
it
,
or
medling
with
the
baite
,
and
out
of
a
feare
of
being
taken
,
they
will
decline
and
shunne
the
snare
,
though
tempted
and
allured
thereto
by
such
baites
as
otherwise
they
haue
a
full
good
mind
vnto
.
Such
,
much
more
should
bee
the
shinesse
,
and
wary
iealousie
of
men
in
the
case
of
scandalous
euents
.
Doe
wee
see
at
any
time
such
as
professe
religion
to
fall
into
any
fowle
euils
,
then
thinke
thus
with
thy selfe
.
I
had
thought
that
when
such
euents
had
come
to
passe
,
the
danger
of
them
had
beene
onely
a
personall
danger
to
the
partie
Delinquent
,
that
it
had
beene
onely
for
the
discouerie
,
and
for
the
disgrace
of
him
,
I
neuer
dreamt
of
any
further
matter
,
and
therefore
I
thought
I
might
haue
made
a
may-game
of
them
,
and
haue
reioyced
and
triumphed
in
their
fals
.
But
now
I
see
there
is
a
further
matter
in
them
then
I
was
aware
of
,
I
see
that
they
come
to
passe
by
Diuine
Prouidence
,
to
bring
a
woe
vpon
other
mens
heads
.
I
see
they
come
,
that
some
may
bee
occasioned
to
stumble
at
Religion
,
at
the
Law
,
at
the
Word
,
and
from
the
ancient
pathes
,
that
hereupon
they
should
resoluedly
reiect
&
renounce
sauing
Religion
,
and
the
sauing
powerful
profession
thereof
to
their
owne
assured
ruine
for
euer
.
I
see
now
that
they
bee
disposed
by
a
Diuine
Prouidence
,
that
some
men
being
occasioned
to
blaspheme
Gods
Name
,
&
Truth
,
may
feele
the
weight
of
Gods
reuenging
hand
.
I
now
see
there
is
a
Diuine
finger
in
them
,
and
that
they
come
to
occasion
some
men
to
harden
their
hearts
so
,
as
they
may
fall
into
mischiefe
;
and
be
put
out
of
possibilitie
,
and
the
reach
of
mercie
.
These
bee
great
dangers
and
heauie
woes
,
for
I
see
now
they
be
but
stumbling
blockes
,
at
which
some
men
shall
breake
their
neckes
into
Hell
.
I
confesse
,
I
did
neuer
conceiue
them
to
bee
halfe
so
dangerous
euents
,
I
neuer
apprehended
them
such
dangerous
traps
and
snares
,
as
now
vpon
the
opening
of
this
point
I
see
they
are
.
Belieue
it
,
I
see
it
is
good
wisdome
in
such
euents
to
looke
about
mee
,
and
to
take
heed
how
I
come
within
the
reach
of
these
snares
.
Since
Diuine
Prouidence
sets
them
to
make
way
for
Diuine
vengeance
,
though
such
a
man
professing
Religion
,
haue
committed
a
foule
scandal
,
[
c
](A21049-e20370-b)
c
Iuxta
semit●●
scandalum
posuer●n●
mihi
;
non
in
semitis
sed
iuxta
s●mita●
.
Semitae
tuae
praecepta
Dei
s●nt
.
Illi
scandala
iuxta
semitas
posuerunt
:
tu
noli
recedere
à
semitis
&
non
irrues
inscandala
:
permisit
Deus
ponere
scandal●
iuxta
semitas
vt
tu
non
recedas
à
semitis
.
Iuxta
semitas
scandala
posuerunt
mihi
&
quid
restat
?
Quid
remedium
inter
tanta
mala
,
in
istis
tentationibus
,
in
istis
periculis
?
Dixi
Domino
,
Deus
meus
es
tu
.
Aug.
Psal.
139.
Ergo
cum
audis
vae
mundo
à
scandulis
,
noli
terreri
,
dilige
legem
Dei
,
non
tibi
erit
scandalum
—
teneamus
indeclinabilem
confessionem
,
diligamus
legem
Dei
,
vt
euadamus
quod
dictum
est
,
vae
mundo
à
scandalis
.
Aug.
yet
I
will
by
Gods
grace
take
heed
for
all
that
of
stumbling
at
Godlines
,
or
thinking
ere
the
worse
of
the
profession
of
Religion
;
Nay
,
I
will
be
so
farre
from
flying
off
,
that
I
will
cleaue
the
closer
and
the
faster
to
God
,
and
the
wayes
of
Truth
.
I
will
hold
my
profession
so
much
the
faster
,
and
loue
that
Word
so
much
the
more
,
that
so
I
may
auoid
this
heauie
woe
.
Doe
in
this
case
when
scandals
fall
out
,
and
so
snares
bee
set
as
Dauid
did
when
wicked
men
hid
a
Snare
for
him
,
and
laid
Nets
to
catch
him
,
Psal.
140.
5.
The
proud
haue
hid
a
snare
for
mee
,
and
cordes
,
they
haue
spread
a
net
by
the
way
side
,
they
haue
set
grinnes
for
me
.
And
what
doth
Dauid
now
doe
in
this
case
?
See
Verse
6.
I
said
vnto
the
Lord
,
Thou
art
my
God
.
So
when
Scandals
fall
out
,
Snares
and
Nets
,
and
Grinnes
are
laid
:
What
shall
we
doe
then
?
Shall
we
distaste
and
dislike
Godlinesse
and
Religion
?
No
,
by
no
meanes
,
that
is
the
way
to
bee
ensnared
and
caught
;
But
then
specially
say
vnto
the
Lord
,
Thou
art
my
God
,
I
will
cleaue
close
to
thee
and
to
thy
Truth
,
these
euents
shall
not
cause
mee
to
dislike
of
Godlinesse
,
and
Religion
,
Say
of
wisdom
,
notwithstanding
such
euents
,
that
she
is
&
shall
be
thy
sister
.
Though
[
d
](A21049-e20490-b)
d
Illa
(
scilicet
Iobi
vxor
)
scandalum
erat
,
sed
illi
non
erat
.
Aug.
in
Psal.
141.
these
persons
be
scandals
,
yet
shall
they
be
none
to
me
,
[
e
](A21049-e20510-b)
e
Non
egredia●
à
Christo
,
non
incidam
in
muscipulam
.
Ibid.
I
will
not
for
all
this
goe
from
Christ
,
Godlinesse
,
and
Religion
for
then
am
I
caught
in
the
trap
.
I
will
take
heed
for
all
this
of
blaspheming
God
and
his
Truth
,
I
will
for
all
this
take
heed
of
iustifying
my selfe
in
any
euil
wayes
,
and
how
I
harden
my selfe
in
my
sinnes
,
for
if
I
doe
thus
,
then
am
I
in
the
trap
,
then
I
stumble
at
the
stumbling
blocke
,
then
hath
the
woe
of
the
scandal
light
vpon
and
taken
hold
of
me
,
God
giue
mee
grace
,
and
warinesse
to
looke
to
one
.
Because
scandalous
euents
are
dangerous
euents
,
this
should
bee
therefore
our
wisdome
,
warinesse
,
and
caution
when
they
happen
.
Surely
,
the
more
dangerous
they
are
,
the
more
cautelous
should
we
be
,
and
in
their
euents
be
so
far
from
being
staggered
,
as
to
sticke
closer
to
religion
,
and
to
perseuere
the
more
resolutely
.
[
f
](A21049-e20550-b)
f
Scandala
non
defutura
praedixit
quibus
fidem
nostram
exerceri
&
probari
oporteret
.
Ait
enim
quoniam
abundauit
iniquitas
,
refrigescet
charitas
multorum
,
sed
continu
subijcit
,
Qui
autem
perseuerauit
vsque
in
finem
saluus
erit
.
August
.
Epist.
136.
Because
Iniquitie
shall
abound
,
the
loue
of
many
shall
waxe
cold
,
Math.
24.
12.
It
so
commonly
fals
out
that
when
iniquities
,
scandalous
iniquities
of
such
as
professe
the
truth
fall
out
,
that
many
that
(
it
may
be
)
had
some
good
affection
to
,
and
liking
of
goodnes
are
started
,
and
stumbled
at
Religion
,
and
their
loue
growes
cold
.
But
how
should
it
bee
with
vs
in
such
cases
?
But
he
that
endures
to
the
end
shal
be
saued
,
Verse
13.
As
much
as
to
say
,
that
euen
great
and
foule
scandalous
iniquities
abounding
,
mens
loue
and
liking
to
Religion
should
not
be
abated
,
but
they
should
for
all
that
cleaue
close
to
it
,
and
hold
out
and
endure
to
the
end
,
and
not
bee
started
,
and
stumbled
by
scandals
.
Are
scandalous
euents
then
wofull
euents
?
And
when
scandals
come
,
doth
woe
come
?
Then
bee
so
wise
,
though
thou
couldest
not
preuent
the
scandal
,
yet
to
preuent
the
woe
,
that
the
woe
it
brings
with
it
,
may
none
of
it
light
vpon
thine
head
.
In
euery
scandal
there
is
a
guilt
,
and
a
woe
,
a
sinne
,
and
a
curse
.
The
guilt
and
the
sinne
is
the
persons
that
offends
,
but
the
woe
,
and
the
curse
fals
vpon
others
.
Now
when
scandals
doe
come
,
so
looke
to
thy selfe
,
that
thou
mayest
haue
as
little
share
in
the
curse
and
the
woe
,
as
thou
hast
in
the
guilt
and
the
sinne
.
Adders
,
Snakes
,
Serpents
how
shie
are
men
in
medling
with
them
,
and
all
because
they
are
venemous
,
and
haue
a
sting
?
Euery
scandal
caries
a
sting
with
it
,
a
woe
with
it
,
and
when
they
come
they
come
to
sting
some
men
mortally
to
the
very
death
.
Scandals
to
many
proue
as
those
fierie
Serpents
to
the
Israelites
,
Numb.
21.
6.
And
the
Lord
sent
fierie
Serpents
amongst
the
people
,
and
they
bit
the
people
,
and
much
people
of
Israel
died
.
Therefore
concernes
it
men
to
carrie
themselues
as
warily
when
they
meet
with
scandals
,
as
if
they
met
with
Serpents
,
and
bee
as
much
afraid
of
a
Scandals
wo
,
as
of
a
Serpents
sting
.
Amongst
the
extraordinarie
signes
that
should
follow
them
that
belieue
,
this
is
one
,
that
they
shall
take
vp
Serpents
,
and
they
shall
not
hurt
them
,
Marke
16.
18.
Now
,
such
should
our
wisdome
,
and
warines
be
,
that
when
these
fierie
Serpents
come
,
we
might
so
take
them
vp
as
they
might
not
hurt
vs
,
that
wee
might
see
the
Serpent
,
but
not
feele
the
sting
.
Scandals
are
like
Ezekiels
roll
.
Ezek.
2.
10.
There
was
written
therin
lamentations
,
and
mourning
,
and
woe
.
Ezekiel
he
was
commanded
to
eat
the
roule
.
Had
it
beene
a
matter
left
to
his
owne
choice
,
like
enough
he
would
scarce
haue
medled
with
it
.
See
how
it
fared
with
him
when
he
had
eaten
it
,
Ezek.
3.
14.
I
went
in
bitternesse
,
in
the
heat
of
my
spirit
.
All
Scandals
when
they
come
are
roules
of
woe
,
it
is
great
wisedome
for
a
man
to
take
heed
how
he
eate
such
roules
,
least
a
man
get
away
with
bitternesse
in
the
end
.
A
wise
man
sees
a
plague
,
and
hides
himselfe
,
but
fooles
goe
on
and
are
punished
,
Prou.
22.
When
the
plague
comes
how
warie
are
men
,
how
cautelous
,
and
carefull
to
looke
to
themselues
?
And
what
makes
them
so
,
but
onely
because
it
is
a
wofull
,
and
a
fatal
disease
.
By
the
same
reason
should
men
be
no
lesse
cautelous
,
and
wisely
warie
in
the
euent
of
Scandals
,
because
when
they
come
a
woe
comes
with
them
,
and
therefore
should
people
be
as
feareful
of
the
wo
that
comes
with
a
Scandal
,
as
they
would
bee
of
the
infection
that
is
in
the
plague
.
CHAP.
VII
.
The
sharpe
and
seuere
Iustice
of
God
vpon
such
as
giue
Scandal
.
ANd
thus
haue
we
seene
the
first
Mischiefe
and
Woe
that
comes
by
Scandals
,
namely
,
that
which
comes
to
the
scandalized
World
:
now
followes
the
second
mischiefe
and
woe
,
that
which
is
to
the
parties
scandalizing
,
and
to
such
as
giue
the
offence
,
But
woe
to
the
man
by
whom
the
offence
commeth
,
that
is
,
A
necessitie
there
is
of
scandalous
euents
,
but
that
necessitie
shal
be
no
excuse
,
or
protection
to
the
offender
,
but
as
there
is
a
woe
for
the
taker
,
so
there
is
a
woe
for
the
giuer
of
the
offence
,
woe
be
to
him
by
whom
the
offence
commeth
.
In
which
words
take
notice
of
.
The
seuere
and
smart
Iustice
of
God
vpon
all
Scandalizers
of
the
Gospell
and
Religion
.
God
will
assuredly
be
meet
with
such
persons
as
breake
out
,
and
fall
into
foule
notorious
scandalous
Actions
,
and
will
meete
with
them
sharply
,
and
seuerely
.
Woe
vnto
him
by
whom
the
offence
commeth
.
God
threatens
Eli
very
sharply
,
I
haue
told
him
that
I
will
iudge
his
house
for
euer
,
1.
Sam.
3.
18.
But
why
would
God
deale
so
seuerely
?
Because
(
say
some
Translations
)
his
sonnes
runne
into
a
scandal
,
and
he
restrained
them
not
,
or
frowned
not
vpon
them
.
If
God
would
punish
Eli
for
not
punishing
Scandals
,
how
much
more
will
he
punish
them
that
giue
scandals
.
The
practices
of
Elies
sonnes
were
monstrous
scandalous
,
1.
Sam.
2.
22.
and
what
did
they
by
so
doing
?
Because
his
sonnes
bringing
a
curse
vpon
themselues
,
So
Iunius
.
So
that
by
those
Scandals
they
brought
a
curse
vpon
themselues
,
A
woe
came
vpon
them
by
their
Scandal
.
The
woe
that
pursues
such
is
threefold
.
First
,
Temporall
.
Secondly
,
Spirituall
.
Thirdly
,
An
eternall
woe
.
1.
God
will
pursue
such
with
temporall
woes
.
And
they
are
these
three
.
1.
With
a
woe
vpon
them
in
their
Name
.
A
good
Name
is
exceeding
pretious
.
For
the
worth
and
value
of
it
preferred
before
Siluer
,
Gold
,
and
great
riches
,
Prou.
22.
1.
For
the
sweetnes
,
comfort
,
and
contentment
of
it
before
sweet
oyntment
,
Eccles.
7.
2.
So
that
for
a
man
to
loose
his
good
Name
,
is
as
great
a
losse
as
to
loose
a
great
estate
of
great
riches
.
It
would
be
iudged
a
woefull
condition
for
a
man
that
had
a
great
estate
,
and
abundance
of
wealth
,
if
Gods
hand
should
follow
him
,
and
consume
him
,
and
bring
him
to
nothing
.
It
is
no
lesse
a
wo
to
be
bereft
of
ones
good
Name
,
and
to
haue
the
smell
of
that
ointment
taken
away
.
Now
in
this
thing
is
there
a
woe
to
him
by
whom
an
offence
and
a
scandal
commeth
.
Not
onely
the
sweetnes
of
this
ointment
is
taken
away
,
but
that
sweetnesse
is
turned
into
a
loathsome
and
a
noysome
sauour
,
Eccles.
10.
1.
Dead
flyes
cause
the
ointment
of
the
Apothecarie
to
send
forth
a
stinking
sauour
,
so
doth
a
little
folly
him
that
is
in
reputation
,
for
wisdome
and
honour
.
Let
a
man
haue
the
honourable
name
of
a
wiseman
,
yea
,
of
a
godly
,
religious
,
zealous
man
,
which
giue
the
greatest
honour
in
the
world
to
a
man
,
yet
,
if
he
bee
guiltie
but
of
a
little
folly
,
that
little
folly
impeaches
his
Name
,
as
much
as
a
dead
flie
wil
doe
a
boxe
of
ointment
.
Let
ointment
be
euer
so
sweet
&
good
,
yet
if
but
a
dead
flie
,
or
two
be
in
it
,
they
doe
not
onely
take
away
the
sweetnesse
of
the
ointment
,
but
cause
it
to
stinke
,
and
to
haue
a
vile
sauour
,
so
that
a
man
will
not
onely
not
smell
to
it
,
but
stops
his
nose
at
it
.
Now
if
a
dead
flie
will
doe
so
much
in
a
boxe
of
ointment
,
what
will
a
dead
dogge
,
or
some
such
filthy
carrion
doe
?
If
a
little
folly
will
staine
a
mans
reputation
what
will
a
great
deale
doe
?
Specially
when
it
is
folly
in
a
high
nature
,
not
folly
slipt
into
at
vnawares
,
but
artificiall
,
and
deliberate
folly
,
folly
lyen
in
and
practiced
a
long
while
,
how
much
more
will
that
staine
,
&
make
a
mans
name
stinke
?
That
same
speech
of
Thamars
(
but
that
Lust
hath
no
eares
)
had
a
great
deale
of
weight
in
it
,
when
Amnon
was
bent
vpon
the
commission
of
a
foule
scandalous
fact
,
2.
Sam.
13.
13.
And
as
for
thee
thou
shalt
be
as
one
of
the
Fooles
in
Israel
.
Indeed
that
had
beene
enough
to
haue
stayed
him
,
if
his
Lust
would
haue
giuen
him
the
libertie
of
deliberation
.
It
was
as
if
she
had
said
.
If
thou
doest
this
thing
,
woe
bee
vnto
thee
.
But
what
woe
?
Now
thou
art
a
man
of
some
credite
and
esteeme
,
but
if
thou
do
this
scandalous
Act
,
God
wil
blast
thy
name
and
credit
,
Thou
shalt
be
as
one
of
the
Fooles
of
Israel
.
This
is
the
iust
hand
of
God
vpon
such
,
that
they
shal
be
smitten
with
the
losse
of
their
credit
and
Name
,
and
bee
counted
of
the
number
of
the
Fooles
in
Israel
.
It
is
a
vile
disgrace
to
be
a
Foole
any
where
,
but
to
be
a
Foole
in
Israel
,
to
be
of
vile
,
and
base
report
,
and
repute
in
the
Church
of
God
,
this
is
an
heauie
punishment
.
Amnon
was
afterward
stabd
by
Absoloms
Seruants
,
had
Amnon
had
but
any
sense
left
after
that
sinne
of
his
,
the
Sword
of
Absoloms
Seruants
could
not
bee
so
cutting
,
and
so
piercing
,
as
was
this
,
There
goes
Amnon
that
base
man
,
that
vile
person
,
There
goes
one
of
the
Fooles
in
Israel
.
When
Amnon
could
not
stirre
,
nor
bee
seene
in
the
streets
,
could
not
bee
occasionally
mentioned
in
ordinarie
talke
,
but
one
or
other
would
bee
throwing
the
myre
of
his
base
action
in
his
face
,
and
the
mention
of
him
had
beene
as
the
stirring
of
an
vnsauourie
excrement
,
What
He
?
Ah
vile
man
,
ah
wretched
fellow
;
Why
,
these
things
were
farre
more
keene
and
cutting
,
then
the
very
Swords
that
murthered
him
.
Wee
may
see
the
truth
of
this
,
Mal.
2.
8
,
9.
The
Priests
were
scandalous
,
and
by
their
scandalous
courses
had
caused
many
to
stumble
at
the
Law
.
Well
woe
bee
to
them
,
God
would
meet
with
them
for
it
.
What
woe
doth
God
bring
vpon
them
?
Therefore
haue
I
also
made
you
contemptible
,
and
base
before
all
the
people
.
God
brought
a
woe
vpon
them
in
their
credit
and
esteeme
,
that
they
were
vile
in
the
esteeme
of
all
,
one
and
another
,
good
and
bad
.
And
herein
the
Lord
serues
men
but
iustly
,
and
payes
them
with
their
owne
coine
.
By
scandals
Gods
Name
is
defiled
,
Gods
Name
disgraced
,
&
blasphemed
,
therefore
for
their
Scandals
God
smites
them
in
their
Names
,
that
in
the
woe
lighting
vpon
their
Names
,
they
may
see
what
it
was
to
dishonour
,
&
pollute
the
Name
of
God
;
God
will
pollute
their
Names
that
pollute
his
,
and
will
cause
that
pearle
of
theirs
to
bee
trod
in
the
dirt
,
and
mire
.
Yea
,
God
so
takes
to
heart
the
dishonour
of
his
Name
by
scandals
,
that
though
there
may
bee
true
Repentance
,
yet
still
some
staine
may
lie
vpon
the
Name
.
Dauid
made
his
peace
with
God
,
and
truly
repented
,
so
as
the
Prophet
tels
him
his
sinne
was
forgiuen
him
,
and
yet
1
,
King
.
15.
5.
after
Dauid
is
dead
and
gone
,
that
fact
of
his
is
mentioned
as
some
blurre
.
Dauid
did
that
which
was
right
in
the
eyes
of
the
Lord
,
saue
onely
in
the
matter
of
Vriah
the
Hittite
.
Dauid
did
other
things
that
were
sinfull
,
the
Numbring
of
the
people
,
the
giuing
of
Mephibosheths
Lands
to
Ziba
,
why
then
sayes
the
text
,
saue
in
the
matter
of
Vriah
?
Because
though
the
other
were
sinnes
,
yet
they
were
not
scandalous
sinnes
.
The
other
was
a
scandalous
sinne
,
and
a
scandalous
sin
is
of
that
heynous
nature
,
that
though
the
guilt
be
taken
away
,
yet
after
the
wound
hath
done
bleeding
and
is
closed
vp
,
and
healed
,
there
will
remaine
some
skarre
in
the
Name
,
and
credit
.
So
that
of
foule
scandalous
offenders
it
may
be
said
as
of
the
Adulterer
,
Prou.
6.
33.
A
wound
,
and
dishonour
shall
he
get
,
and
his
reproach
shall
not
be
wiped
away
.
So
long
as
hee
liues
his
reproach
will
liue
with
him
,
yea
and
out-liue
him
too
,
his
reproach
will
last
as
long
as
his
memoriall
.
And
as
Ieroboam
is
seldome
named
in
Scripture
without
dishonour
,
Ieroboam
that
made
Israel
to
sinne
,
so
such
feldome
be
mentioned
,
but
with
the
remembrance
of
thir
scandal
,
oh
that
was
he
that
made
such
a
profession
of
Religion
,
and
yet
playde
that
heynous
pranke
.
Wee
haue
a
case
,
Deut.
25.
9
,
10.
that
when
a
man
refused
to
doe
a
brothers
office
,
his
brothers
wife
must
loose
his
shooe
from
off
his
foot
,
and
spit
in
his
face
,
And
his
name
shall
be
called
in
Israel
the
house
of
him
that
hath
his
shooe
loosed
.
Now
all
this
was
great
disgrace
,
and
matter
of
great
reproach
,
But
what
was
this
to
the
reproach
that
comes
by
a
scandal
?
How
much
more
reproach
is
it
to
haue
all
men
readie
to
spit
in
ones
face
,
to
haue
it
said
,
the
house
of
him
that
had
his
conscience
loosed
,
the
man
who
deserued
to
haue
his
face
spit
in
,
because
he
occasioned
so
many
to
spit
on
,
and
spit
at
religion
and
the
Gospell
.
2.
A
second
temporall
woe
which
God
will
bring
vpon
them
,
and
followes
vpon
the
former
is
eiection
and
casting
of
them
out
of
the
society
&
communion
of
Gods
people
.
That
which
Dauid
complaines
of
as
iniustice
in
his
friends
,
shal
be
their
righteous
portion
.
Psal.
31
11
,
12.
I
was
a
reproach
amongst
all
mine
enemies
,
but
specially
amongst
my
neighbours
,
and
a
feare
to
mine
acquaintance
,
they
that
did
see
mee
without
fled
from
me
,
I
am
forgotten
as
a
dead
man
out
of
mind
,
I
am
like
a
broken
vessel
.
Not
only
shal
their
enemies
despise
,
and
scorne
them
,
but
their
neighbours
,
not
ordinarie
neighbours
,
but
their
familiar
acquaintance
shall
discard
them
,
yea
they
shall
be
afraid
and
ashamed
of
them
,
and
shall
shunne
all
societie
,
and
conuerse
with
them
,
as
iudgeing
it
a
matter
of
discredit
to
bee
seene
in
their
companie
.
They
shal
be
as
dead
men
out
of
minde
,
nay
worse
,
for
dead
men
may
bee
mentioned
with
honour
and
regard
,
but
they
shal
be
as
dead
men
in
regard
of
society
,
their
society
no
more
desired
then
the
society
of
a
dead
man
,
which
euery
man
abhorres
.
They
are
like
a
broken
vessell
.
A
vessell
whilest
it
is
whole
is
vsefull
,
and
desireable
,
and
whilest
whole
,
vse
is
continually
made
of
it
,
it
is
called
for
,
enquired
for
,
and
is
at
euery
turne
in
request
.
But
now
let
such
a
vessell
bee
broken
,
it
is
thrown
by
,
throwne
out
of
doores
,
cast
on
the
dunghill
,
none
once
meddles
with
it
,
nor
lookes
after
it
.
So
whilest
such
persons
are
whole
vessels
,
they
are
vessels
of
vse
,
and
honour
they
haue
the
honour
of
communion
and
society
,
but
if
once
such
vessels
get
a
knock
,
fall
into
scandal
,
&
take
such
fowle
falles
as
that
they
breake
their
credits
&
their
consciences
,
&
so
become
broken
vessels
,
they
are
then
cast
out
of
the
hearts
,
out
of
the
society
,
out
of
the
fellowship
of
Gods
people
.
See
how
these
goe
together
Ierem.
22.
28.
Is
he
a
vessell
wherein
is
no
pleasure
?
wherefore
are
they
cast
out
,
hee
and
his
seed
.
So
that
when
a
man
becomes
a
vessell
wherein
there
is
no
pleasure
,
then
hee
is
cast
out
.
So
was
Coniah
.
And
such
is
the
case
of
scandalous
persons
,
they
become
vessels
wherin
is
no
pleasure
,
and
so
are
cast
out
.
That
same
is
threatned
as
an
heauy
woe
to
Israel
.
Hos.
8.
8.
Now
shall
they
bee
amongst
the
Gentiles
as
a
vessell
wherein
is
no
pleasure
.
When
they
were
in
their
owne
country
,
they
were
desireable
vessels
,
they
were
as
vessels
of
siluer
and
gold
,
as
vessels
of
plate
that
are
for
seruice
,
set
vpon
the
table
,
had
in
great
account
,
and
pretious
esteeme
.
But
,
now
they
shold
be
carried
amongst
the
Gentiles
,
and
there
should
bee
as
vessels
wherein
is
no
pleasure
,
that
is
,
as
base
abiect
vessels
,
put
to
the
most
sordid
seruices
,
such
as
God
would
make
Moab
to
be
.
Psal.
60.
Moab
my
washpot
,
olla
lotionis
meae
:
Now
this
was
an
heauy
woe
denounced
against
Israel
,
that
hee
should
be
amongst
the
Gentiles
as
a
vessell
wherein
there
is
no
pleasure
.
If
to
be
such
a
vessell
amongst
the
Gentiles
be
a
woe
,
and
an
heauy
thing
,
what
then
is
it
to
bee
such
a
vessell
amongst
the
Israel
of
God
,
and
amongst
his
people
,
to
be
a
reiectitious
refuse
vessell
,
that
a
man
hath
no
pleasure
to
meddle
with-al
?
Salt
is
good
,
that
is
,
whilst
it
is
sauory
,
but
if
the
salt
haue
lost
its
sauour
,
then
it
is
cast
out
,
no
longer
set
vpon
the
table
,
no
nor
suffered
in
the
house
but
it
is
cast
vnto
the
dunghill
.
A
scandalous
person
is
salt
,
that
hath
lost
his
sauour
,
vnsauory
salt
,
not
only
wanting
good
but
hauing
a
stinking
sauour
,
&
therefore
fit
for
the
stinking
dunghill
,
vntill
his
extraordinary
,
&
deepe
humiliation
haue
brought
him
to
recouer
his
sauour
againe
.
Such
is
the
case
of
scandalous
ones
.
It
is
Gods
Iustice
,
and
it
is
Gods
commaunde
it
should
be
so
.
If
a
man
walke
disorderly
he
is
thus
to
be
dealt
withall
.
2.
Thes.
3.
6.
Wee
commande
you
in
the
name
of
the
Lord
Iesus
Christ
,
that
yee
withdraw
your selfes
from
euery
brother
that
walkes
disorderly
,
and
that
disorderly
walking
,
what
it
is
,
we
see
in
the
words
following
.
It
was
liuing
idlely
.
Now
if
men
must
withdraw
themselues
out
of
the
company
of
Idle
disorderly
persons
,
how
much
more
then
should
they
withdraw
themselues
from
such
as
bee
scandalous
?
What
is
disorder
to
scandal
?
Therefore
marke
how
punctual
the
Apostle
is
,
Rom.
16.
17.
Now
I
beseech
you
brethren
marke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
that
cause
or
commit
scandals
,
or
offences
.
And
to
what
purpose
should
they
marke
them
?
That
they
might
decline
and
shunne
their
company
,
Marke
them
,
and
Auoid
them
.
And
therefore
wee
see
the
Apostles
seuerity
,
in
the
excercise
of
discipline
in
the
case
of
the
Incestuous
Corinthian
;
In
the
name
of
God
he
doth
excommunicate
&
cast
him
out
not
onely
from
societie
in
holy
things
,
but
makes
a
rule
vpon
it
;
that
if
any
that
professe
religion
liue
in
any
scandalous
course
,
that
they
should
not
afford
him
ciuill
familiar
conuerse
.
1.
Cor.
5.
11.
If
any
man
that
is
called
a
brother
be
a
fornicatour
,
or
couetous
,
or
an
Idolater
,
or
a
rayler
,
or
a
drunkard
,
or
an
extortioner
with
such
an
one
no
not
to
eate
.
It
is
not
to
be
denyed
but
vpon
good
&
sound
euidences
of
true
repentance
a
broken
vessell
may
be
mended
,
vnsauoury
salt
may
regaine
his
sauour
,
and
so
there
may
be
an
healing
of
their
errour
,
and
a
receiuing
of
such
into
publique
and
priuate
communion
againe
,
for
I
presse
not
[
g
](A21049-e22610-b)
g
Marcianus
se
Nouatiano
coniunxit
tenens
haereticae
praesumptionis
durissimam
prauitatem
:
vt
seruis
Dei
poenitentibus
,
&
dolent●bus
,
&
ad
ecclesiam
lachrymis
,
&
gemitu
,
&
dolere
pulsantibus
diuinae
pietatis
,
&
lenitatis
paternae
solatia
,
&
subsidia
claudantur
,
nec
ad
fouenda
vulnera
admittantur
vulnerati
,
sed
sine
spepacis
,
&
communicationis
relicti
ad
lu●orum
ra●inam
&
praedam
●iaboli
proijciantur
.
Cypr.
Epist.
67
,
Nouitian
rigidity
,
but
yet
till
such
repentance
doe
appeare
,
all
scandalous
persons
though
not
touched
with
Church
censures
are
to
stand
excommunicate
out
of
the
hearts
,
and
familiar
fellowship
of
al
Gods
people
.
What
difference
betweene
a
leprous
and
a
scandalous
person
,
and
the
leper
during
his
leprosie
,
till
hee
were
clensed
was
to
be
shut
vp
,
and
kept
apart
.
If
thy
right
hand
scandalize
thee
cut
it
of
,
and
cast
it
from
thee
,
Math.
18.
8.
This
hath
a
truth
in
this
case
.
If
a
man
that
hath
bin
deere
&
pretious
fall
into
scandal
,
yet
spare
him
not
but
let
him
bee
cut
of
,
and
cast
out
of
society
till
he
be
brought
to
such
truth
of
repentance
as
becomes
[
h
](A21049-e22700-b)
h
Adeo
non
pudet
aut
piget
admissorum
,
et
tamen
audent
venire
in
ecclesiam
sanctorum
,
audent
missceri
gregi
Dominico
.
Tales
interdum
tolerat
ecclesia
ne
prouocati
magis
etiam
perturbent
populum
Dei.
Sed
quid
prodes●
,
non
eijci
caetu
piorum
,
si
merueri●
eijci
?
Nam
eijci
remedium
est
,
&
gradus
ad
recuperandum
sanitatem
:
eiectionem
meruisse
summa
malorum
est
.
Ac
frustra
miscetur
catui
sanctorum
&c.
Cyp.
de
dupl.
Martyr
.
And
how-euer
men
fallen
into
some
fowle
scandal
may
escape
the
publique
censure
of
eiection
,
and
excommunication
,
and
by
intrusion
haue
fellowship
in
holy
duties
of
worship
yet
litle
comfort
shall
such
mens
consciences
haue
,
so
long
as
publique
satisfaction
is
not
giuen
to
the
Church
of
God
,
for
what
shall
it
profit
a
man
,
not
to
be
cast
out
of
the
congregation
of
the
faithfull
,
so
long
as
he
deserues
to
bee
cast
out
:
for
for
a
man
to
bee
cast
out
,
is
a
remedy
and
a
degree
towards
the
recouery
of
spirituall
health
.
But
to
deserue
casting
out
(
as
all
scandalous
persons
doe
that
will
not
,
and
doe
not
subiect
to
Gods
ordinance
of
publique
satisfaction
and
confession
)
is
the
height
of
all
euill
.
Such
was
the
ancient
[
i
](A21049-e22730-b)
i
Nam
cum
in
minoribus
delictis
poenitentia
agatur
iusto
tempore
,
&
exomologesis
fiat
inspectâ
vita
eius
qui
poenitentiam
agit
,
nec
ad
communicationem
quis
venire
possit
,
nisi
prius
illi
ab
expiscopo
,
&
clero
manus
fuerit
imposita
,
quanto
magis
in
his
grauissimis
,
&
extremis
delictis
ante
omnia
&
moderatè
secundum
disciplinam
Domini
obseruari
oportet
.
Nemo
ab
hinc
importuno
tempore
acerba
po●●a
decerpat
,
nemo
nauem
suam
quassatam
&
perforatam
fluctibus
,
priusquam
diligenter
refecerit
in
al●um
denuo
committat
,
Nemo
tunicam
scissam
accipere
&
induere
properet
,
nisi
eam
&
ab
artifice
perito
sartam
viderit
,
&
a
fullore
curatam
receperit
Cypr.
Epist.
12.
Legimus
literas
—
quod
Victori
Presbytero
antequam
poenitentiam
plenam
egisset
,
temere
Therapius
collega
noster
immaturo
tempore
&
praepropera
festinatione
pacem
dederit
.
Quae
res
nos
satis
mouit
,
recessum
esse
a
decreti
nostri
auctoritate
vt
aen●e
legitimum
,
&
plenum
tempus
satisfactionis
,
&
sine
petitu
&
conscientia
plebis
—
pax
ei
concederetur
Cypr.
Epist.
59
seuerity
of
discipline
,
that
such
as
had
giuen
scandal
were
neither
suddenly
nor
easily
readmitted
into
Communion
,
but
there
was
first
publique
confession
,
and
a
time
it
seemes
of
the
tryall
of
their
repentance
before
they
had
a
fresh
admittance
into
Church-fellowship
.
Greene
apples
too
soone
gathered
,
they
thought
,
might
set
ones
teeth
on
edge
,
and
it
was
dangerous
to
set
a
ship
to
sea
that
had
bin
crackt
,
&
flawed
,
before
it
were
thoroughly
repayred
againe
.
Yea
and
it
was
strange
to
see
the
[
k
](A21049-e22790-b)
k
O
si
posses
frater
charissime
istic
interesse
cum
praui
isti
&
peruerside
schismate
reuertantur
,
videres
quis
mihi
labor
sit
persuadcre
patientiam
fratribus
nostris
vt
animi
delore
sopito
recipiendis
malis
curandisque
consentiant
—
vix
plebi
presuadeo
,
imò
extorqueo
,
vt
tales
patiantur
admitti
.
Cypr.
Epist.
55.
ancient
zeale
of
the
people
against
such
with
how
much
adoe
they
suffred
such
as
had
giuen
scandal
,
and
had
not
yet
giuen
sufficient
euidence
of
their
repentance
,
to
bee
readmitted
and
receiued
into
the
Church
againe
.
Nay
further
wee
shall
finde
that
in
[
l
](A21049-e22820-b)
l
Inter
christianae
religionis
professores
ordinati
sunt
aliquot
qui
inquirunt
in
vias
et
mores
accedentium
,
vt
non
concessa
sacientes
candidatos
religionis
arceant
á
suis
c●nuentibus
&c:
peccantes
,
praecipuè
libidine
contaminatos
e
suâ
republicâ
reijciunt
nostri
—
rursum
vero
re
piscentes
haud
secus
quam
rediuiuos
recipiunt
tandem
,
ca
tamen
conditione
vt
quoniam
lapsi
sunt
,
excludantur
in
posterum
ab
omnibus
dignitatibus
&
magistratibus
ecclesiasticis
.
Origen
.
cont
.
Cels
.
lib.
3.
Origens
time
their
were
some
appointed
to
looke
into
the
wayes
and
manners
of
the
people
professing
christian
religion
,
that
if
they
carried
themselues
offensiuely
,
they
might
be
kept
out
from
the
publique
meetings
.
And
further
if
any
were
found
sinning
scandalously
,
especially
if
defiled
with
lust
,
and
vncleannes
they
cast
them
out
of
the
Church
.
And
when
vpon
their
repentance
they
were
receiued
againe
yet
was
it
with
this
condition
,
that
because
they
had
fallen
into
scandal
,
they
should
be
excluded
for
euer
after
from
all
ecclesiasticall
dignity
and
gouernement
.
And
we
see
that
in
[
m
](A21049-e22850-b)
m
See
Cyprian
Epist.
64.
68.
Cyprians
time
,
also
it
went
for
good
discipline
,
that
a
Bishop
that
had
fallen
into
Idolatry
,
&
defiled
himselfe
with
that
scandalous
sinne
though
hee
might
communicate
as
Lay
persons
,
yet
might
he
haue
no
more
to
doe
with
Episcopal
or
Ministerial
function
.
And
this
Discipline
of
theirs
wants
not
foundation
in
Scripture
;
It
seemes
to
be
the
same
thing
that
God
himselfe
constituted
,
Ezek.
44.
12
,
13.
Because
they
ministred
vnto
them
before
their
Idols
,
they
shall
beare
their
iniquitie
,
and
they
shall
not
come
neere
vnto
mee
to
doe
the
office
of
a
Priest
vnto
me
,
nor
to
come
neere
to
any
of
mine
holy
things
in
the
most
holy
place
,
but
they
shall
beare
their
shame
,
and
their
abominations
which
they
haue
committed
.
Vpon
their
Repentance
they
were
receiued
againe
to
some
other
places
,
Ver.
10
,
11.
but
they
must
meddle
no
more
after
that
scandal
of
Idolatrie
with
the
Priest-hood
.
And
this
Discipline
did
Iosiah
put
in
practise
,
2.
King
.
23.
9.
Some
priuiledges
vpon
their
Repentance
were
granted
vnto
the
Priests
of
the
high
places
,
that
had
defiled
themselues
with
Idolatrie
,
but
the
office
of
Priesthood
they
were
quite
excluded
from
it
.
And
this
was
the
ancient
Discipline
against
the
giuers
of
offence
,
and
indeed
such
zeale
,
and
such
seueritie
it
did
concerne
,
and
euer
will
concerne
the
Church
of
God
to
shew
to
scandalous
delinquents
.
Facilitie
,
and
an
ouer
easie
readinesse
to
comply
with
such
,
breedes
a
fresh
scandal
to
the
world
,
and
giues
them
iust
cause
to
[
n
](A21049-e22930-b)
n
Et
quoniam
audio
,
charissimi
fratres
impuden●ia
vos
quorundam
premi
,
&
verecundiam
vestram
vim
pati
oro
vos
quibus
possum
precibus
vt
euangelij
memores
—
vos
quoque
sollicite
&
cautè
petentium
desideria
ponderetis
,
vtpote
amici
domini
&
cum
illo
post
modum
iudicaturi
,
inspiciatis
&
actum
&
opera
&
merita
singulerum
,
ipsorum
quoque
delictorum
genera
&
qualitates
cogitetis
,
ne
si
quid
abrupte
&
indignè
vel
a
vobis
promissum
vel
a
nobis
factum
fuerit
,
apud
Gentiles
quoque
ipsos
eclcesia
nostra
crubescere
incipiat
.
Cypr.
Epist.
11
reproach
the
Church
,
and
opens
the
mouth
of
iniquitie
to
say
,
you
bee
all
such
;
Whereas
discommoning
,
and
discarding
such
from
our
familiar
and
priuate
societie
,
and
when
neede
and
power
is
,
from
communion
in
holy
things
,
gaines
the
Church
a
great
deale
of
honour
and
stops
the
mouth
of
iniquitie
from
calumniating
Gods
people
to
bee
fauourers
,
and
countenancers
of
such
persons
.
Such
will
bee
pressing
in
,
to
gaine
their
credit
,
and
to
recouer
their
respect
,
but
when
such
suddenly
and
easily
get
into
credit
it
is
no
whit
for
the
honour
and
credit
of
the
Church
.
God
will
bring
woes
vpon
them
in
their
outward
state
,
their
peace
,
their
posteritie
.
Elies
sonnes
runne
into
foule
Scandals
,
1.
Sam.
2.
22.
It
was
scandalous
for
priuate
persons
,
much
more
for
Priests
to
bee
vncleane
,
and
adulterous
.
It
was
scandalous
to
haue
done
so
vnclean
an
act
in
any
place
,
but
to
doe
it
in
a
sacred
place
with
women
comming
thither
vpon
deuotion
,
this
was
egregiously
scandalous
.
God
therefore
takes
them
to
doe
,
and
does
execution
vpon
them
,
and
cuts
them
both
off
in
one
day
by
the
Sword
of
the
Philistims
,
God
brought
the
wo
of
the
Sword
vpon
them
.
Nay
,
when
they
ranne
into
Scandal
because
Eli
did
not
restraine
them
,
see
what
God
threatens
vpon
his
Posteritie
,
1.
Sam.
2.
36.
that
hee
would
plague
them
with
such
base
beggerie
and
miserie
that
they
should
beg
their
bread
.
If
God
thus
punish
him
for
not
restraining
,
how
much
more
would
he
haue
punished
him
for
the
committing
of
a
Scandal
?
If
it
goe
thus
hard
with
Eli
that
restraines
not
,
how
hard
will
it
goe
with
Hophni
and
Phinehas
that
commit
the
scandal
?
Wee
cannot
haue
a
more
pregnant
and
full
example
in
this
kinde
,
then
Dauid
himselfe
.
Hee
after
his
scandal
committed
was
truly
penitent
,
the
guilt
of
his
sinne
pardoned
,
a
solemne
absolution
and
discharge
giuen
him
by
the
Prophet
.
And
yet
for
all
this
wee
shall
see
how
terribly
this
woe
pursued
him
in
temporall
crosses
in
this
kinde
.
First
,
God
smites
his
childe
with
death
,
then
followes
his
daughter
Thamars
defilement
by
her
brother
Amnon
,
then
Amnons
murder
,
then
the
treason
of
Absalom
,
in
which
the
hand
of
God
was
exceeding
smart
,
God
turnes
him
out
of
house
and
home
.
Whose
heart
would
not
earne
,
and
bleede
to
see
his
dolefull
departure
from
Ierusalem
,
2.
Sam.
15.
30.
And
Dauid
went
vp
by
the
ascent
of
mount
Oliuet
,
and
wept
as
he
went
vp
,
and
had
his
head
couered
,
and
hee
went
barefoote
,
and
al
the
people
that
was
with
him
couered
euery
man
his
head
and
they
went
vp
weeping
,
as
they
went
vp
.
Who
could
haue
beheld
so
sad
and
so
woefull
a
spectacle
with
drie
eyes
?
But
this
was
not
all
,
his
life
is
endangered
,
his
Concubines
defiled
in
open
viewe
on
the
house
top
.
And
what
thinke
wee
was
the
ground
of
all
this
?
For
the
childs
death
we
see
,
2.
Sam.
12.
13
,
14.
The
Lord
hath
put
away
thy
sinne
,
thou
shalt
not
die
,
howbeit
because
by
this
thy
deede
thou
hast
giuen
great
occasion
to
the
enemies
of
the
Lord
to
blaspheme
,
the
child
also
that
is
borne
vnto
thee
shall
surely
die
.
It
is
verie
much
that
fasting
and
praying
can
doe
,
it
can
cast
out
deuils
,
This
kind
goes
not
out
but
by
fasting
and
praying
,
Mark
.
9.
29.
And
yet
fasting
and
praying
could
not
keepe
off
this
woe
that
Dauids
scandal
brings
vpon
him
in
the
childes
death
,
woe
vnto
Dauid
by
whom
that
offence
came
,
therefore
shall
his
childe
die
.
And
for
all
the
rest
of
al
those
woeful
sorrowes
2.
Sam.
12.
9.
10.
11.
12.
we
see
the
cause
of
them
all
,
these
woes
were
vpon
Dauid
for
his
scandal
.
And
if
Gods
woe
in
these
temporall
,
&
outward
calamities
will
thus
pursue
and
follow
a
repenting
,
&
an
humbled
scandalous
offender
,
how
much
more
will
that
hand
of
God
pursue
that
man
,
vpon
whose
scandal
followes
no
Repentance
and
Humiliation
.
If
Dauid
the
man
after
Gods
owne
heart
must
not
escape
,
what
then
shall
others
looke
for
?
If
a
beloued
Dauid
shall
haue
his
teeth
on
edge
with
his
owne
sowre
grapes
of
his
scandalous
courses
,
who
then
shall
thinke
to
goe
scotfree
that
is
guilty
of
scandalous
transgressions
?
what
a
sure
&
irresistible
wo
is
that
which
Repentance
it selfe
cannot
keepe
off
from
a
mans
children
,
his
life
,
person
and
goods
?
And
thus
temporall
woe
is
to
him
by
whom
offences
come
.
2.
God
will
pursue
,
and
pinch
such
as
giue
offence
with
spirituall
woe
.
God
will
fill
such
mens
hearts
,
specially
if
they
belong
to
him
,
with
much
spirituall
woe
,
and
bitternesse
of
soule
.
He
will
awaken
conscience
to
smite
,
pinch
and
gripe
them
at
the
heart
;
He
will
so
loade
,
and
burden
their
consciences
that
in
the
anguish
and
bitternes
of
their
spirits
they
shal
be
forced
to
cry
out
,
woe
is
mee
vile
wretch
that
I
was
borne
,
that
euer
I
breathed
thus
to
dishonour
God
.
It
is
true
that
there
is
an
happinesse
in
this
woe
,
and
it
is
singular
mercy
that
men
are
not
seared
,
and
hardened
in
their
sinne
,
but
yet
for
all
that
there
is
a
great
deale
of
smart
,
&
sorrow
,
and
a
great
deale
of
woeful
bitternes
in
the
worke
of
Repentance
after
a
scandalous
fall
,
And
before
such
shall
recouer
their
peace
with
God
,
he
will
giue
them
many
a
woefull
gripe
of
Conscience
,
and
many
a
bitter
potion
to
drinke
.
Wee
haue
an
example
of
it
in
the
Incestuous
Corinthian
.
He
indeede
recouered
his
peace
,
and
his
pardon
,
but
yet
how
woefull
was
his
case
before
it
was
done
.
2.
Cor.
2.
7.
Least
such
an
one
should
bee
swallowed
vp
of
ouer
much
sorrow
.
See
then
in
what
a
woefull
plight
he
was
euen
in
a
sea
and
gulfe
of
sorrow
,
ready
to
bee
absorpt
,
and
swallowed
vp
therein
.
The
Lord
therefore
plunged
him
into
the
deeps
of
bitter
sorrow
of
spirit
,
and
plunged
him
so
deep
as
that
he
was
ready
to
despaire
,
and
to
bee
wholly
cast
away
.
Thus
God
would
make
his
soule
smart
,
and
his
heart
ake
for
this
scandal
of
his
,
would
make
him
feele
the
truth
of
Christs
saying
,
woe
vnto
him
by
whom
the
offence
comes
.
It
was
Dauids
case
before
him
.
When
hee
had
fallen
into
scandal
,
in
the
matter
of
Bathsheba
,
and
Vriah
,
before
hee
comes
to
a
redintegration
of
his
former
condition
,
God
brings
him
vpon
the
racke
.
Ps.
51.
12.
Restore
vnto
me
the
ioy
of
thy
saluation
,
therefore
that
was
taken
away
&
gone
,
that
sweet
sunshine
was
ouerclouded
,
yea
that
sunne
was
dreadfully
eclipsed
,
and
how
fearefull
such
eclipses
be
,
they
knowe
that
see
them
.
It
is
no
lesse
woe
for
the
present
to
loose
the
Ioy
of
ones
saluation
,
then
to
loose
saluation
it selfe
.
But
that
was
not
all
.
See
Verse
8.
make
mee
to
heare
ioy
,
and
gladnesse
that
the
bones
which
thou
hast
broken
may
reioyce
.
God
therefore
not
onely
tooke
away
his
ioy
,
but
God
brake
the
bones
of
him
.
What
an
exquisite
torture
is
the
punishment
of
the
wheele
,
when
a
Malefactour
hath
his
bones
broken
one
to
day
,
another
to
morrow
?
Such
is
the
woe
that
God
wil
bring
vpon
scandalous
ones
,
specially
if
they
belong
to
him
,
Hee
wil
bring
them
to
the
wheele
,
he
wil
cracke
and
breake
their
bones
,
he
will
haue
them
to
the
racke
,
and
fill
their
consciences
with
so
much
anguish
,
that
they
shall
vndergoe
as
much
woe
as
if
all
the
bones
in
their
bodies
were
broken
in
pieces
,
That
the
bones
which
thou
hast
broken
.
Yea
their
bones
shal
be
so
broken
,
that
they
will
not
quickly
,
nor
suddenly
bee
healed
againe
.
Nathan
in
the
Name
of
God
did
that
which
one
would
haue
thought
might
haue
set
Dauids
bones
and
giuen
them
ease
,
Thy
sinne
is
forgiuen
thee
,
and
yet
we
see
after
this
he
cries
out
of
his
bones
,
It
lay
in
his
bones
still
.
When
men
after
Scandals
are
ouer-quickly
whole
againe
,
cranke
,
and
iolly
,
it
is
to
bee
feared
,
their
bones
were
neuer
broken
to
the
purpose
.
Well
thus
we
see
what
a
woe
there
is
for
giuers
of
offence
,
woe
bee
to
the
man
whose
bones
God
wil
breake
,
and
therefore
woe
to
him
by
whom
the
offence
commeth
.
If
he
belong
to
God
,
God
will
breake
his
bones
,
if
he
belong
not
to
God
,
but
were
an
Hypocrite
God
,
will
then
happily
harden
his
heart
that
he
may
breake
his
necke
.
3.
God
will
bring
eternall
woe
vpon
them
.
That
is
,
if
the
person
falling
into
scandal
did
before
his
scandal
but
act
a
part
&
personate
religion
,
and
were
no
better
then
an
Hypocrite
,
then
though
possibly
he
may
escape
some
of
the
former
woes
,
yet
God
will
pay
him
with
with
aduantage
,
make
vp
all
forbearance
with
doubling
,
and
trebling
the
principall
.
The
greater
his
fall
was
here
,
the
deeper
shall
his
fall
be
into
Hell
.
[
o
](A21049-e23640-b)
o
Vniuscuiusque
casus
tanto
maior●s
est
criminis
,
quanto
prius
quam
caderet
maioris
erat
virtutis
.
Barn
.
de
interior
.
Dom.
cap.
50.
The
higher
the
place
is
from
which
a
man
fals
,
the
deeper
a
man
plunges
into
the
pit
of
myre
into
which
hee
fals
.
A
man
that
makes
profession
of
Religion
,
is
set
higher
then
another
man
is
,
and
if
hee
professe
in
hypocrisie
,
and
fall
into
scandal
,
hee
by
reason
of
the
height
from
whence
hee
fals
,
fals
deeper
into
wrath
&
hel
,
then
another
doth
.
At
this
happily
our
Sauiour
aymes
,
Matth.
18.
6.
It
were
better
for
him
that
a
milstone
were
hanged
about
his
necke
,
and
that
hee
were
drowned
in
the
depth
of
the
sea
.
A
man
so
vsed
were
but
in
an
ill
case
,
and
yet
it
is
a
better
case
then
the
case
of
some
scandalous
person
.
A
man
cast
into
the
Sea
in
any
place
of
it
is
but
in
an
ill
case
,
for
suppose
hee
bee
not
drowned
,
yet
will
hee
be
shrewdly
doused
,
and
cannot
but
be
in
danger
.
But
cast
a
man
into
the
depth
of
the
Sea
,
into
the
huge
Deepes
which
cannot
bee
bottom'd
,
and
there
is
but
little
hope
of
such
a
mans
life
.
But
yet
such
a
man
may
scape
.
Ionas
was
cast
into
the
deepe
,
in
the
middest
of
the
seas
,
the
depth
closed
him
round
about
,
Ion.
2.
3
,
5.
and
yet
hee
escaped
.
A
man
by
prouidence
may
meete
with
a
planke
or
a
piece
of
a
mast
in
such
vast
depths
and
possibly
may
escape
.
But
take
a
man
&
cast
him
not
onely
into
the
Sea
,
but
into
the
depth
of
the
Sea
,
and
not
onely
into
the
depth
,
but
cast
him
in
with
an
heauie
stone
,
specially
a
milstone
,
specially
with
such
an
heauie
milstone
as
cannot
bee
turned
about
with
a
mans
hand
,
but
must
bee
turned
about
with
the
strength
of
a
beast
(
and
such
a
milstone
some
thinke
is
here
intended
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mola
asinaria
,
such
a
milstone
as
is
turned
about
by
the
helpe
of
an
Asse
)
and
let
him
be
cast
into
the
depth
of
the
Sea
with
it
(
as
Hierome
sayes
some
Malefactors
in
those
Countries
vsed
to
be
serued
)
and
what
possibilitie
is
there
to
escape
drowning
.
Now
this
is
the
case
of
scandalous
Hypocrites
.
If
scandalous
persons
bee
Hypocrites
then
will
their
iudgement
,
and
woe
be
great
,
and
ineuitable
.
Their
scandal
is
a
great
heauie
milstone
about
their
necke
,
with
this
milstone
God
casts
them
not
into
the
shallow
,
but
into
the
depth
,
the
gulfe
of
Hell
.
And
this
milstone
sinkes
them
,
and
this
milstone
holds
them
downe
for
euer
rising
againe
.
Milstones
do
not
make
surer
worke
for
the
drowning
,
then
Scandals
doe
for
the
damning
of
personating
grosse
Hypocrites
.
CHAP.
VIII
.
Why
God
is
so
smart
,
and
so
seuere
in
his
Iustice
against
those
by
whom
Scandals
come
.
WE
haue
seene
how
sharpe
,
and
seuere
the
Iustice
of
God
is
in
punishing
such
by
whom
offences
come
.
Consider
we
a
little
,
as
wee
haue
seene
the
seueritie
of
his
Iustice
,
so
the
Iustice
of
his
seueritie
,
and
why
God
doth
deale
thus
roundly
with
offenders
in
that
kind
.
I
conceiue
there
bee
foure
speciall
reasons
of
Gods
so
dealing
.
1.
Because
by
Scandals
Gods
holy
and
glorious
Name
is
polluted
,
and
blasphemed
,
and
so
God
in
a
high
measure
wronged
.
God
is
a
iealous
God
,
and
he
will
not
hold
him
guiltlesse
that
takes
his
Name
in
vaine
,
that
is
,
hee
will
surely
meete
with
,
and
bee
reuenged
vpon
such
as
doe
it
.
It
is
a
greater
matter
to
pollute
,
and
profane
Gods
Name
then
it
is
to
take
his
name
in
vaine
.
If
therefore
God
will
deale
so
seuerely
with
them
that
doe
but
take
his
Name
in
vaine
,
how
much
more
will
hee
make
them
smart
that
doe
pollute
his
Name
,
and
cause
it
to
be
blasphemed
by
the
malignant
enemies
of
his
truth
.
The
defiling
of
Gods
Name
is
an
heynous
thing
,
wee
see
how
sharpe
God
was
with
Moses
and
Aaron
,
they
must
both
die
,
and
not
come
into
the
Land
of
Canaan
.
But
what
was
the
reason
?
See
Deut.
32.
51.
Because
yee
trespassed
against
mee
amongst
the
children
of
Israel
.
But
what
was
that
trespasse
?
Because
yee
sanctified
me
not
in
the
middest
of
the
children
of
Israel
.
And
must
they
die
,
and
not
enter
Canaan
because
they
sanctified
not
,
what
if
they
had
polluted
his
Name
?
If
it
be
so
heynous
not
to
sanctifie
,
what
is
it
to
pollute
,
and
defile
Gods
Name
?
And
this
sinne
is
[
p
](A21049-e24010-b)
p
Numquid
dici
de
Hunis
potest
.
Ecce
quales
sunt
qui
Christiam
dicuntur
?
Numquid
de
Saxonibus
aut
Francis
.
Ecce
quae
faciunt
,
quise
asserunt
Christi
esse
cultores
?
Numquid
propter
Maurorum
efferos
mores
lex
sacro-sancta
culpatur
?
Nunquid
Scytharum
aut
Gepidarum
inhumanissimi
ritus
in
maled●ctum
,
atque
blasphemiam
nomen
Domini
Saluatoris
inducunt
?
—
Hoc
autem
,
vt
dixi
,
malum
peculialiter
tantum
Christi●●●rum
est
,
quia
per
eos
tantummodo
blasphematur
Deus
,
qui
bona
dicunt
,
&
mala
faciunt
.
Salu.
de
Prou
Dei
lib.
4.
proper
and
peculiar
to
the
Professours
of
the
Name
of
God
,
and
Christ
to
defile
his
Name
.
Other
men
sinne
in
those
euils
which
they
commit
,
but
yet
this
sinne
they
are
not
guiltie
of
.
They
onely
commit
the
sinne
of
polluting
Gods
Name
,
that
doe
professe
his
Name
.
This
is
properly
a
Church-sinne
,
and
befals
not
such
as
are
without
.
When
men
take
the
Name
of
God
,
and
the
profession
of
Religion
vpon
them
,
and
yet
liue
lewdly
and
loosely
,
or
fall
into
any
scandalous
practices
they
doe
,
thereby
defile
the
Name
of
God
,
and
pollute
it
.
Wee
finde
the
people
charged
with
this
sinne
,
Ezek.
36.
20.
That
they
prophaned
or
polluted
Gods
holy
Name
amongst
the
Heathen
whither
they
went
.
Now
how
could
they
pollute
Gods
Name
?
That
they
did
by
that
which
followes
in
the
same
Verse
.
They
prophaned
my
Name
amongst
the
Heathen
when
they
said
of
them
,
These
are
the
people
of
the
Lord
,
and
are
gone
out
of
his
Land
.
The
Iewes
where
euer
they
came
professed
themselues
the
people
of
God
,
that
they
had
the
God
of
Heauen
for
their
God
,
and
that
they
had
his
Law
,
and
Oracles
,
and
that
they
were
an
holy
people
,
neer
vnto
him
,
hereupon
the
Heathen
looked
for
some
singular
thing
from
them
,
singular
holinesse
in
their
lifes
,
singular
fidelitie
in
their
dealings
,
&c.
But
when
they
obserued
their
lifes
,
many
of
them
to
be
loose
and
scandalous
,
they
beganne
presently
to
open
their
mouthes
against
God
,
and
against
his
Truth
,
oh
these
bee
the
people
of
the
Lord
,
these
be
your
holy
people
,
that
worship
such
an
holy
God
,
that
haue
such
an
holy
Law
.
No
maruell
their
God
,
their
Law
,
their
Religion
is
so
holy
,
for
ought
wee
see
by
these
mens
lifes
,
there
is
no
more
in
their
God
,
and
Religion
then
in
ours
.
Thus
spake
the
Heathen
when
they
saw
the
wicked
lifes
and
practices
of
some
of
the
people
of
the
Iewes
.
And
indeed
it
is
an
Heathenish
tricke
in
such
cases
to
fall
foule
vpon
God
and
Religion
,
It
is
heathenish
language
to
say
,
These
bee
the
people
of
the
Lord
,
and
this
is
their
religion
and
their
zeale
.
And
thus
by
their
euill
lifes
occasioning
the
heathen
to
blaspheme
God
,
and
to
throw
the
filth
of
their
base
actions
vpon
Him
and
his
Name
,
they
thereby
polluted
his
Name
.
Thus
was
Gods
Name
polluted
by
the
Spaniards
among
the
Indians
?
When
they
first
came
amongst
the
West
Indians
,
the
people
enquired
of
them
whence
they
came
,
and
what
they
were
,
They
tolde
them
that
they
were
come
downe
from
Heauen
,
and
that
they
were
the
sonnes
of
the
God
of
Heauen
.
Whereupon
the
poore
Saluages
obseruing
their
couetousnesse
,
crueltie
,
and
vncleannesse
,
answered
,
that
he
could
not
be
a
good
God
that
had
such
euill
sonnes
,
and
so
was
Gods
Name
polluted
by
their
polluted
lifes
.
[
q
](A21049-e24200-b)
q
Sicut
enim
nomen
Dei
glorificatur
vita
piorum
hominum
in
quibus
ipse
per
spiritum
suum
operatur
quicquid
faciunt
boni
:
ita
è
diuerso
polluitur
&
infamatur
malefactis
eorum
quise
Dei
cultores
profitentur
.
Cypr.
de
dupl.
Mart.
Postremò
sancta
à
Christianis
fierent
,
si
Christus
sancta
docuisset
.
Aestimari
itaque
de
cultoribus
suis
potest
ille
qui
colitur
.
Quomodo
enim
bonus
magister
est
,
cuius
tam
malos
videmus
esse
discipulos
?
Ex
ipso
enim
Christiani
sunt
,
ipsum
audiunt
,
ipsum
legunt
.
Promptum
est
omnibus
Christi
intelligere
doctrinam
.
Vide
Christianos
,
quid
agant
,
&
euidenter
potest
de
ipso
Christo
sciri
,
quid
doceat
.
Mimesis
Pagan
.
Salu
de
Prouiden
.
lib.
4.
For
looke
as
an
holy
&
honest
conuersation
sanctifies
,
&
glorifies
the
Name
of
God
,
1.
Pet.
2.
12.
I
beseech
you
abstaine
from
fleshly
lusts
,
Hauing
your
conuersation
honest
amongst
the
Gentiles
,
that
when
they
speake
against
you
as
euill
doers
,
they
may
by
your
good
workes
which
they
shall
behold
glorifie
God
in
the
day
of
visitation
;
So
contrarily
,
Gods
Name
is
vnhallowed
,
and
polluted
by
the
euill
and
scandalous
lifes
of
such
as
professe
his
Name
.
When
Gods
Name
is
blasphemed
it
is
polluted
,
Gods
Name
is
blasphemed
when
the
Truth
is
blasphemed
.
The
truth
comes
to
be
blasphemed
by
reason
of
the
euill
lifes
of
such
as
professe
the
Truth
,
2.
Pet.
2.
2.
And
many
shall
follow
their
pernicious
wayes
by
reason
of
whom
the
way
of
truth
shall
bee
blasphemed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Now
God
will
not
put
it
vp
at
mens
hands
that
occasion
others
to
pollute
his
Name
.
God
is
verie
tender
of
the
glorie
of
his
Name
.
He
hath
prescribed
,
Hallowed
bee
thy
Name
,
to
be
the
leading
petition
in
our
Prayers
,
and
if
therefore
the
glory
of
his
Name
bee
any
way
impeached
by
mens
scandalous
actions
,
he
will
repaire
and
make
his
glorie
whole
by
his
Iustice
vpon
their
persons
who
haue
by
scandal
wronged
it
.
When
men
doe
pollute
Gods
Name
,
God
who
is
alwayes
readie
to
vindicate
his
owne
glorie
,
will
sanctifie
his
owne
Name
,
and
rescue
it
from
the
pollutions
,
and
prophanations
wherewith
scandalous
persons
haue
defiled
it
.
That
passage
is
worthy
our
obseruation
,
Ezek.
36.
20
,
23.
When
they
entred
vnto
the
Heathen
whither
they
went
,
they
prophaned
mine
holy
Name
:
And
I
will
sanctifie
my
great
Name
which
was
prophaned
amongst
the
Heathen
,
which
they
haue
profaned
in
the
middest
of
them
,
and
the
Heathen
shall
know
that
I
am
the
Lord
,
saith
the
Lord
God
,
when
I
shall
bee
sanctified
in
you
before
their
eyes
.
See
then
that
God
will
sanctifie
his
Name
when
men
pollute
it
,
and
hee
will
one
way
or
other
take
order
to
wash
off
that
pollution
,
wherewith
men
haue
defiled
it
.
God
would
be
sanctified
in
them
before
the
eyes
of
the
Heathen
.
Now
Gods
Name
is
sometimes
sanctified
in
his
workes
of
Mercie
,
as
Ezek.
20.
41.
—
and
sometimes
in
the
workes
of
Iustice
.
Ezek.
38.
22
,
23.
Now
though
in
that
forenamed
place
it
is
spoken
of
sanctifying
his
polluted
Name
by
his
workes
of
Mercie
in
the
eyes
of
enemies
,
yet
it
is
also
true
that
God
wil
sanctifie
his
polluted
Name
in
the
eyes
of
Aduersaries
by
his
workes
of
Iustice
,
That
is
,
hee
will
doe
such
exemplarie
Iustice
,
and
such
smart
woe
vpon
such
as
by
their
scandals
polluted
his
Name
,
that
he
will
recouer
himselfe
as
much
glorie
in
their
punishment
as
they
lost
him
by
their
sinne
,
and
so
remarkeably
will
he
doe
it
in
enemies
eyes
,
that
they
who
before
opened
their
mouthes
to
dishonour
his
Truth
,
shall
now
open
their
mouthes
to
acknowledge
his
glorious
Iustice
,
and
by
that
Iustice
bee
drawne
at
least
to
a
secret
acknowledgement
,
that
this
Religion
and
this
profession
is
the
truth
,
the
Scandalizers
whereof
God
doth
so
seuerely
punish
.
This
wee
shall
see
in
Dauid
,
2.
Sam.
12.
14.
There
was
no
remedie
,
though
Dauid
fast
and
pray
,
and
seeke
the
childs
life
,
yea
though
Dauid
haue
repented
,
and
Nathan
haue
pronounced
the
pardon
of
his
sinne
,
yet
no
remedie
but
the
childe
must
die
.
[
r
](A21049-e24450-b)
r
Quam
grauis
aut●m
&
piaculi
singularis
malum
sit
nomen
diuinitatis
in
blasphemiam
Gentiumdare
etiam
Dauid
beatissimi
exemplo
edocemur
qui
—
cum
aeternam
pro
offensionibus
suis
poenam
per
vnam
confessionem
meruerit
euadere
:
huius
tamen
criminis
veniam
non
per
poenitentiam
patrocinantem
potuit
impetrare
.
Nam
cum
ei
proprios
errores
confitenti
Nathan
Propheta
dixisset
,
transtulit
Deus
peccatum
tuum
,
non
morieris
,
subdidit
statim
veruntamen
quia
blasphemare
fecisti
inimicos
Dei
propter
verbum
hoc
fili●●
qui
natu●
est
morietur
,
&
quid
post
hac
?
Deposito
scilicet
diademate
,
proiectis
gemmis
—
fletu
madidus
,
cinere
sordidatus
vitam
paruuli
sui
tot
lamentationum
suffragijs
peteret
,
&
pijssimum
Deum
tanta
precum
ambitione
pulsaret
,
sic
rogans
&
obsecrans
obtinere
non
potuit
,
ex
quo
intelligi
potest
quod
nullom
penitus
maioris
piaculi
crimen
est
quam
blasphemandi
causam
Gentibus
dare
.
Salu.
lib.
4.
de
Prouid
.
What
was
the
reason
?
Because
by
his
scandal
hee
had
giuen
great
occasion
to
the
euemies
of
God
to
blaspheme
.
His
scandal
was
great
.
Any
scandal
giues
occasion
of
blaspheming
,
but
great
scandals
giue
great
occasion
of
blaspheming
,
therefore
as
he
by
his
great
Scandal
hath
polluted
Gods
Name
,
so
God
by
his
great
Iustice
would
sanctifie
his
name
in
the
eyes
of
those
enemies
that
had
blasphemed
.
We
find
a
Law
Deut.
22.
19.
that
a
man
in
that
case
specified
in
the
text
,
should
be
sharpely
amearced
,
and
a
good
round
fine
set
vpon
his
head
,
and
the
reason
is
giuen
because
he
hath
brought
vp
an
euill
Name
vpon
a
virgin
of
Israel
.
Now
in
cases
of
scandal
there
is
an
euill
Name
brought
vp
not
vpon
a
virgin
of
Israel
,
but
vpon
the
God
of
Israel
,
vpon
his
Gospell
,
and
truth
.
If
then
God
would
haue
a
man
so
seuerely
punisht
,
that
should
bring
vp
an
euill
name
vpon
a
Virgin
of
Israel
,
how
much
more
will
God
himselfe
set
smart
fines
vpon
their
heads
as
bring
,
as
doe
occasion
the
bringing
vp
of
an
euill
name
vpon
the
Religion
,
&
the
God
of
Israel
.
Amongst
men
,
how
euer
other
offences
scape
,
yet
how
great
is
the
seueritie
of
the
Law
in
punishing
Scandalum
Magnatum
.
Now
in
scandalous
offences
of
Professors
,
there
is
a
right
Scandalum
Magnatum
,
in
regard
of
the
wrong
,
and
iniurie
that
Gods
great
Name
suffers
.
No
maruell
,
that
God
is
so
seuere
in
punishing
scandals
.
For
where
God
suffers
greatest
wrong
,
there
Iustice
requires
that
men
vnder
goe
seuerest
punishments
.
Now
no
sinnes
doe
God
greater
wrong
then
scandals
.
Other
sinnes
,
and
other
mens
sins
are
breaches
of
his
Law
,
and
pollutions
of
mens
Consciences
,
but
yet
are
not
pollutions
of
Gods
Name
.
But
scandals
,
and
the
notorious
offences
of
Professours
are
not
onely
breaches
of
Gods
Law
,
and
pollutions
of
the
offenders
Consciences
,
but
are
pollutions
of
Gods
Name
.
What
wonder
then
,
that
such
seueritie
followes
scandals
?
It
is
but
Iustice
that
where
the
guilt
is
ˢ
double
in
Now
in
euery
scandal
there
is
a
double
guilt
.
First
,
the
guilt
of
breaking
of
Gods
Law
,
and
polluting
a
mans
owne
Conscience
.
And
secondly
,
the
guilt
of
prophaning
,
and
polluting
Gods
Name
.
And
this
latter
is
the
farre
greater
,
and
more
prouoking
guilt
.
God
will
worse
brooke
the
pollution
of
his
Name
,
then
the
breach
of
his
Law
.
And
therefore
it
is
a
sure
truth
that
hee
that
commits
a
greater
sinne
which
yet
is
secret
,
shal
bee
lesse
punisht
then
hee
which
commits
a
smaller
sinne
,
which
breaking
out
prooues
scandalous
.
We
haue
an
instance
,
Numb.
11.
21.
compared
with
Deut.
32.
51.
Wee
haue
in
these
two
places
two
offences
of
Moses
his
committing
.
Let
a
man
weigh
them
together
,
and
questionlesse
in
their
owne
nature
compared
,
that
offence
Numb.
11.
21
,
22.
was
the
greater
,
there
is
in
it
not
onely
vnbeliefe
as
in
the
other
,
but
a
kinde
of
murmuring
contest
with
God
,
as
it
were
to
his
face
.
The
latter
hath
reference
to
that
Historie
,
Numb.
20.
10.
where
wee
finde
Moses
to
contest
with
some
impatience
,
and
vnbeliefe
with
the
people
.
Is
it
not
a
greater
sinne
to
murmure
and
contest
in
vnbeliefe
and
impatience
with
God
,
then
to
grow
into
passion
with
a
rebellious
people
?
Is
it
not
a
greater
matter
to
haue
ones
spirit
stirred
at
God
,
then
with
sinfull
men
?
Consider
both
passages
together
,
and
any
one
will
iudge
the
first
miscarriage
in
it
owne
nature
the
greatest
.
And
yet
all
that
God
sayes
to
the
first
is
this
,
Is
the
Lords
hand
now
waxed
short
?
Thou
shalt
see
now
whether
my
Word
shall
come
to
passe
vnto
thee
or
not
.
What
could
haue
beene
said
lesse
?
But
now
come
to
the
other
which
in
it selfe
seemes
nothing
so
great
,
and
see
what
followes
vpon
it
.
Because
yee
beleeued
me
not
to
sanctifie
me
in
the
eyes
of
the
children
of
Israel
,
therefore
ye
shall
not
bring
this
Congregation
into
the
Land
,
Numb
.
20.
12.
But
shall
die
because
ye
trespassed
,
and
sanctified
mee
not
in
the
middest
of
the
children
of
Israel
.
Now
then
here
may
be
a
question
,
why
the
lesser
sinne
hath
the
sharper
reproofe
and
the
greater
punishment
.
Is
it
equall
dealing
to
winke
at
A
small
sinne
scandalous
hath
a
greater
punishment
then
a
great
sinne
close
,
and
secret
,
because
there
is
in
the
scandal
a
pollution
of
Gods
Name
,
an
Impeach
of
his
honour
,
besides
the
guilt
of
the
breach
of
his
Law
.
So
then
therefore
is
God
so
seuere
in
punishing
scandals
,
because
God
is
more
wronged
by
them
then
by
simple
sinne
,
because
they
pollute
his
sacred
Name
.
2.
God
is
thus
seuere
in
the
punishing
of
scandals
,
because
soule-bloud
is
not
cheape
with
God
.
They
that
spill
the
bloud
of
soules
shall
pay
full
dearely
for
it
,
God
will
require
it
at
their
hands
.
Now
in
the
commission
of
scandalous
sinnes
there
is
a
great
deale
of
spirituall
[
u
](A21049-e24990-b)
u
Si
quis
simplici
mente
&
desiderio
veniat
ad
Ecclesiam
vt
proficiat
,
vt
melior
fiat
:
iste
si
videat
nos
qui
multo
iam
tempore
in
fide
fletimus
,
vel
non
recte
agentes
,
vel
cum
offendiculo
loquentes
efficimur
nos
illi
lapsus
ad
peccatum
.
Cum
autem
peecauerit
trucidatus
est
,
&
sangxis
animae
eius
profluit
,
omnis
ab
eo
virtus
vitalis
abscedit
—
Scandalizati
animae
sanguis
effunditur
cum
ceciderit
in
peccatum
.
&
propterea
dixit
,
quia
requiretur
sanguis
eius
à
fratre
,
frater
tuus
est
qui
fudit
sanguinem
tuum
.
Origen
.
in
Psal.
36.
hom.
3.
bloudshed
,
and
murther
.
Paul
speaking
of
Scandals
of
an
inferiour
nature
,
such
as
are
giuen
to
weake
brethren
in
the
vse
of
Christian
libertie
,
in
the
vse
of
things
in
their
nature
indifferent
makes
them
bloudie
and
murtherous
,
Rom.
14.
15.
Destroy
not
him
with
thy
meat
for
whom
Christ
died
,
1.
Cor.
8.
12.
Thorough
thy
knowledge
shall
thy
weake
brother
perish
.
If
Scandals
in
such
cases
bee
so
dangerous
in
their
issue
,
&
of
such
mortal
consequence
,
then
what
are
Scandals
in
a
higher
nature
in
the
offensiue
,
and
euill
lifes
of
such
as
professe
Religion
?
How
much
more
are
they
of
deadly
consequence
,
and
how
much
more
is
bloud
spilt
by
them
?
If
a
man
may
haue
his
hand
in
the
bloud
of
soules
by
giuing
scandal
in
the
doing
of
things
in
their
owne
nature
lawfull
,
then
how
much
more
by
giuing
scandal
in
the
doing
of
such
things
as
in
their
owne
nature
are
sinfull
and
vnlawfull
?
There
is
a
Law
Exod.
21.
33
,
34.
that
if
a
man
open
a
pit
,
and
couer
it
not
,
and
an
Oxe
or
an
Assefal
therein
,
the
owner
of
the
pit
shall
make
it
good
.
Now
in
euery
Scandal
giuen
there
is
a
pit
digged
,
and
opened
,
euery
one
that
giues
a
Scandal
opens
,
and
digges
a
pit
,
into
which
many
a
soule
fals
headlong
.
If
he
that
opened
the
pit
must
make
good
the
Oxe
or
Asse
,
that
fell
thereinto
,
that
is
,
must
pay
the
full
price
and
worth
of
it
to
the
owner
,
what
must
hee
doe
that
opens
a
pit
into
which
a
soule
fals
?
Surely
God
will
require
it
at
his
hands
,
and
it
must
bee
made
good
.
Doth
God
,
saith
the
Apostle
,
take
care
for
Oxen
?
So
here
,
will
God
require
Oxen
at
their
hands
thorough
whose
default
they
fall
into
pits
?
then
how
much
more
doth
he
take
care
,
and
wil
he
require
soules
of
men
at
their
hands
,
that
by
Scandals
haue
opened
pits
into
which
they
are
fallen
,
and
ruined
?
There
is
another
Law
in
the
same
place
worth
our
noting
to
this
purpose
,
Exod.
21.
22
,
23.
If
men
striue
&
hurt
a
woman
with
child
so
that
her
fruit
depart
from
her
,
&
yet
no
mischiefe
follow
,
hee
shall
be
surely
punished
,
&c.
And
if
any
mischiefe
follow
thou
shalt
giue
life
for
life
,
or
soul
for
soul
,
as
the
words
originally
are
;
If
no
mischiefe
follow
either
to
the
woman
or
the
child
,
yet
a
punishment
was
due
in
such
a
case
,
but
if
mischiefe
followed
,
then
life
for
life
,
soule
for
soule
,
Now
in
the
case
of
scandals
it
is
a
sure
thing
that
Mischiefe
doth
follow
,
wee
saw
before
what
a
deale
of
Woe
,
and
Mischiefe
they
bring
with
them
.
Hee
that
giues
a
Scandal
is
as
a
man
that
smites
or
spurnes
a
woman
with
childe
.
He
that
doth
so
,
a
hundred
to
one
but
hee
causes
mischiefe
to
follow
.
It
may
bee
there
was
a
man
that
began
to
haue
some
good
in
him
,
some
hope
that
Christ
began
to
be
formed
in
him
.
Now
a
man
giues
some
heynous
Scandal
,
and
therevpon
mischiefe
followes
,
all
those
hopes
are
dasht
,
this
man
flies
quite
off
,
and
casts
off
all
thoughts
of
medling
any
more
with
godlinesse
,
here
is
one
with
child
spurned
,
and
a
mischiefe
followes
,
therefore
life
for
life
,
soule
for
soule
will
be
required
.
[
x
](A21049-e25300-b)
x
Vae
illi
qui
scandalizauerit
vnum
ex
pusillis
istis
.
Vae
pregnantem
calcanti
.
Ambros
.
in
Psal.
118.
Woe
be
to
him
that
spurnes
a
woman
with
childe
,
and
causes
mischiefe
to
follow
,
and
therefore
Woe
to
him
by
whom
an
offence
comes
,
because
by
him
mischiefe
comes
,
mischiefe
comes
to
many
a
soule
,
the
mischiefe
of
reiecting
religion
,
or
the
mischiefe
of
an
hardened
heart
.
And
therefore
is
God
thus
seuere
in
his
Iustice
vpon
such
because
they
do
bloudie
mischiefe
,
and
therefore
they
must
giue
[
z
](A21049-e25330-b)
z
Qui
scandali
conscius
est
animam
dabit
pro
anima
eius
quem
scandalizanit
,
Origen
.
soule
for
soule
.
It
may
bee
that
many
a
man
was
like
to
be
brought
on
to
Religion
,
might
haue
some
[
a
](A21049-e25370-b)
a
Factus
sum
opprobrium
&
vicinis
meis
nimium
]
vicinis
meis
nimium
opprobrium
factus
sum
,
id
est
,
qui
mihi
(
Ecclesiae
)
iam
appropinquabant
vt
crederent
:
hoc
est
,
vicini
mei
nimium
deterriti
sunt
mala
vita
malorum
&
falsorum
Christianorum
.
Quam
multo●
ènim
putatis
,
fratres
mei
,
velle
esse
Christianos
,
sed
offendi
malis
moribus
Christianorum
.
Ipsi
sunt
vicini
qui
iam
appropinquabant
,
&
nimium
opprobrium
illis
visi
sumus
.
Augustinus
in
Psal.
30.
thoughts
of
imbracing
,
and
receiuing
the
truth
,
but
now
some
Professor
of
Religion
falling
foule
,
he
fals
off
and
will
none
,
all
these
thoughts
are
dampt
,
and
so
laid
aside
.
There
be
so
many
soules
lost
,
and
kept
out
of
Heauen
by
that
Scandal
,
Here
is
the
bloud
of
soules
spilt
.
How
many
might
haue
come
to
haue
been
godly
and
religious
Christians
,
if
it
had
not
beene
for
the
Scandal
of
some
one
man
professing
godlinesse
,
and
religion
.
Such
a
deale
of
mischiefe
followes
by
such
a
scandal
.
And
for
this
cause
,
was
that
woe
,
vpon
the
Priests
that
they
were
base
and
contemptible
,
because
they
had
caused
many
to
stumble
at
the
law
,
and
to
fly
off
from
religion
which
was
not
without
the
mischieuing
of
their
foules
for
euer
.
It
may
bee
many
a
mans
mouth
was
shut
,
and
though
hee
said
no
good
,
yet
hee
could
say
no
euill
of
the
way
of
truth
,
now
that
a
man
falles
into
scandal
,
his
mouth
is
opened
against
God
,
&
against
Religion
,
and
he
blasphemes
ful
mouth
.
Now
is
this
mans
soule
by
his
blasphemy
miserably
endaungered
,
here
is
soule
blood
spilt
.
What
a
deale
of
mischiefe
is
done
to
his
soule
,
but
who
is
guilty
of
that
mischiefe
,
but
hee
that
gaue
that
scandal
?
and
therefore
the
[
b
](A21049-e25410-b)
b
Qui
enins
sine
blasphemiae
aliorum
grauiter
errauerit
sibi
tantum
adfert
damnationem
:
Qui
autem
alios
blasphemare
fecerit
multos
secum
praecipitat
in
mortem
,
&
necesse
erit
vt
sit
protantisr
eus
quantos
secum
traxerit
in
reatum
,
Salu.
lib.
4.
de
Prouid
.
blood
of
that
blaspheming
soule
shal
be
required
at
thine
hands
that
gaue
the
scandal
which
rusht
him
into
that
mischiefe
.
It
may
bee
many
a
man
began
to
mislike
his
euill
wayes
,
many
mens
hearts
began
to
misgiue
them
,
but
now
a
scandal
is
fallen
out
,
their
hands
are
strengthened
,
their
hearts
are
hardened
,
and
so
they
sealed
vp
to
hell
.
Here
is
soule
bloud
spilt
againe
.
Here
be
many
stumbled
and
fallen
into
the
pit
of
hell
,
I
,
but
who
laid
this
stumbling
stone
,
that
hath
topled
them
ouer
?
Here
bee
a
companie
of
soules
vndone
,
and
cast
away
,
I
but
who
hath
vndone
,
and
cast
them
away
?
Here
is
mischiefe
done
,
but
who
hath
done
it
?
Euen
he
that
hath
committed
such
a
scandal
;
he
it
is
that
hath
done
this
mischiefe
,
he
hath
(
as
much
as
in
him
lies
)
damned
and
destroyed
these
soules
.
And
is
it
nothing
to
damne
soules
?
Is
it
any
wonder
that
God
should
bee
so
seuere
,
when
their
sinne
is
so
bloudy
,
when
they
haue
destroyed
who
knowes
how
many
soules
?
God
will
punish
such
as
do
not
endeauour
to
[
c
](A21049-e25440-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys
ad
Rom.
Hom.
25.
saue
other
mens
soules
what
in
them
lyes
,
what
then
deserue
they
at
his
hands
,
that
castaway
mens
soules
as
scandalous
sinners
doe
.
And
what
wonder
that
heauy
Iustice
followes
heauy
sinnes
.
Thou
shalt
not
put
a
stumbling
blocke
before
the
blind
.
Leuit.
19.
14.
But
what
if
a
man
doe
it
?
Then
shall
a
woe
,
and
a
curse
fall
vpon
him
,
Deut.
27.
18.
Cursed
be
hee
that
makes
the
blind
to
wander
out
of
his
way
.
Now
when
men
doe
giue
scandal
they
doe
lay
stumbling
blockes
in
the
way
of
many
blind
ones
,
they
cause
them
to
wander
out
of
the
way
,
and
to
stumble
so
that
they
fall
into
eternall
ruine
.
And
therefore
is
God
so
sharpe
with
them
.
We
shall
see
an
heauy
woe
denounced
against
those
false
prophetesses
.
Ezek.
13.
18.
Thus
saith
the
Lord
God
,
Woe
to
the
woment
that
sow
pillowes
to
al
armeholes
,
&c.
But
why
doth
God
threatnen
a
woe
against
them
?
See
the
reason
,
Verse
.
22.
Because
with
lies
,
yee
haue
made
the
hearts
of
the
righteous
sad
,
and
strengthened
the
hands
of
the
wicked
that
hee
should
not
returne
from
his
wicked
way
.
Now
such
as
giue
scandal
doe
both
these
things
,
they
doe
grieue
&
sad
the
hearts
of
the
righteous
,
and
strengthen
the
hands
of
the
wicked
that
they
returne
not
from
their
wicked
wayes
.
And
therefore
vpon
the
same
ground
that
the
woe
was
threatned
against
the
false
prophetisses
,
is
it
due
to
the
giuers
of
scandals
.
They
are
guilty
of
the
same
euill
,
and
therefore
vnder
the
same
woe
.
If
the
false
prophetisses
deserue
a
woe
because
by
strengthening
the
hands
,
and
hardening
the
hearts
of
wicked
men
,
they
were
guilty
of
the
bloud
of
their
soules
,
then
because
scandalous
ones
,
are
guilty
of
the
selfe
same
euill
,
they
righteously
come
vnder
the
same
woe
.
It
is
a
dangerous
thing
to
haue
an
hand
in
other
mens
[
d
](A21049-e25650-b)
d
Igitur
&
tu
quoque
si
reliquis
perditionis
causa
fueris
,
grauiora
patieris
,
quam
qui
per
te
subuer
si
sunt
.
Neque
enim
peccare
tantum
in
se
perditionis
habet
,
quantum
quod
reliqui
ad
peccandum
inducuntur
,
Chrysost.
ad
Rom.
Hom.
25.
sinnes
,
and
so
in
other
mens
damnations
.
A
mans
owne
personall
guilt
,
will
be
heauy
enough
,
he
shal
not
neede
to
loade
himselfe
with
other
mens
guilt
.
Now
this
is
the
case
of
scandalous
persons
,
they
stand
answereable
for
others
mens
sinnes
,
as
the
causers
of
them
,
and
many
times
the
causers
may
smart
as
much
,
if
not
more
then
the
committers
of
them
.
3.
God
is
so
seuere
in
the
punishment
of
scandals
,
because
by
them
is
brought
a
blurre
,
a
disgrace
,
and
a
Reproach
vpon
a
whole
Church
.
As
God
is
tender
of
this
owne
,
so
is
hee
also
tender
of
the
honour
of
his
Church
.
It
is
not
safe
to
bring
disgrace
but
vpon
one
good
man
,
nay
,
we
saw
before
that
he
must
smart
for
it
,
that
brought
vp
an
euill
report
,
but
vpon
one
virgin
of
Israel
,
Deut.
22.
Is
God
so
tender
of
the
honour
,
and
credit
of
one
virgin
of
Israel
,
what
is
hee
then
of
the
honor
of
all
Israel
.
If
not
safe
to
bring
vp
an
euill
report
vpon
one
member
of
the
Church
,
then
much
lesse
to
bring
vp
an
euill
report
vpon
a
whole
Church
.
Wee
finde
Numb.
14.
37.
some
there
that
brought
vp
an
euil
report
vpon
the
land
,
and
what
was
the
sequel
?
They
dyed
of
the
plague
before
the
Lord
.
If
God
were
so
seuere
in
his
Iustice
to
smite
them
with
present
death
that
brought
vp
an
euil
report
vpon
the
Land
of
Canaan
,
what
seuerity
may
they
expect
that
bring
vp
an
euill
report
vpon
his
Church
.
What
comparison
betweene
Canaan
and
Gods
Church
?
Now
this
al
scandalous
offenders
doe
.
If
the
reproach
of
their
actions
,
and
the
Infamy
of
their
practises
,
were
but
only
personall
,
the
matter
were
not
so
great
,
they
haue
but
their
iust
deserts
,
but
the
reproach
of
their
scandals
redoundes
to
the
disgrace
of
the
whole
[
e
](A21049-e25750-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iustin
.
Apol.
2.
a
pro
Christianis
.
Church
of
God
and
the
excrementitious
filth
of
their
actions
is
throwne
in
the
face
of
the
whole
Church
.
Dauid
hath
a
praier
.
Ps.
69
5.
6.
O
God
thou
knowest
my
foolishnesse
,
and
my
sinnes
are
not
hid
from
thee
,
let
not
them
that
waite
on
thee
O
Lord
God
of
hostes
,
be
ashamed
for
my
sake
O
God
of
Israel
.
As
if
hee
had
said
.
Thou
knowest
O
Lord
,
what
heynous
things
mine
enemies
lay
vnto
my
charge
,
thou
that
knowest
all
my
foolishnes
and
sins
,
knowest
that
they
lay
them
falsely
vpon
mee
,
But
what
euer
sinnes
they
charge
vpon
me
,
yet
Lord
keepe
me
and
preserue
mee
,
that
I
may
not
fall
into
any
such
scandalous
sinne
,
that
may
bring
shame
,
&
reproach
vpon
thy
people
,
Let
me
not
so
sin
,
that
for
my
sake
thy
people
should
haue
any
shame
.
Marke
then
that
when
any
that
professe
the
Name
of
God
fall
into
any
grosse
euill
,
it
turnes
to
the
shame
not
onely
of
him
that
falls
,
but
it
brings
shame
vpon
all
that
waite
vpon
God
,
and
seeke
him
.
All
Gods
people
suffer
,
and
share
in
the
reproach
of
one
miscarrying
.
We
haue
an
example
of
it
.
1.
Cor.
5.
1.
It
is
reported
commonly
that
there
is
fornication
amongst
you
.
[
f
](A21049-e25820-b)
f
Pungit
ac
ferit
et
quoad
eius
fieri
potest
commune
profert
probrum
criminis
.
Non
dixit
enim
curille
,
aut
iste
▪
est
fornicatus
,
sed
auditur
inter
vos
fornicatio
,
ne
vt
qui
essent
nulli
reprehensioni
affines
,
pigri
esset
ac
socordes
,
sed
vtpote
communi
percusso
,
&
in
crimen
vocatâ
ecclesia
ita
essent
animi
dubij
&
anxij
.
Nemo
enim
dicet
inquit
quod
ille
aut
iste
fornicatus
est
,
sed
quod
in
ecclesia
Corinthiorum
admissum
est
illud
peccatum
.
Chrysost.
in
locum
.
He
doth
not
say
,
men
do
report
that
such
a
man
hath
committed
fornication
,
but
the
report
goes
that
fornication
is
committed
amongst
you
.
If
it
had
beene
reported
that
such
a
man
had
committed
fornication
,
that
had
beene
but
a
personall
reproach
,
and
disgrace
to
that
one
particular
man
.
But
;
It
is
reported
that
fornication
is
committed
amongst
you
,
so
went
the
report
.
There
is
fornication
amongst
the
Christians
,
and
in
the
Church
of
Corinth
,
And
so
the
reproach
was
generall
to
the
whole
Church
of
Corinth
,
and
common
to
them
all
,
So
that
by
his
Incestuous
fact
hee
brought
a
reproach
vpon
the
whole
body
of
beleeuers
.
And
the
heathen
questionlesse
so
reported
it
as
to
blurre
them
all
,
as
if
they
were
al
a
like
.
So
the
whole
Church
of
Corinth
suffered
by
that
one
mans
scandal
.
And
this
is
the
ordinary
practise
of
enemies
to
disgrace
all
with
one
mans
folly
.
Thus
was
it
the
Diuels
pollicie
and
malice
to
raise
vp
those
Impure
[
*
](A21049-e25900-b)
*
His
igitur
diabolus
vsus
est
—
vt
gentibus
qui
erant
à
fide
alieni
ansam
praeberent
sacrosancto
Dei
verbo
petulanter
impieque
obtrectandi
:
eo
planè
consilio
vt
fama
de
flagitiosa
eorum
vitae
ratione
passim
dissipatâ
turpem
ignominiae
notam
vniuersae
Christianorum
multitudini
inureret
,
Euseb.
Hist.
Eccl.
lib.
4.
cap.
7.
Gnostickes
,
that
the
heathen
might
haue
occasion
of
speaking
against
the
Gospell
,
and
that
the
report
of
their
flagitious
courses
being
euery
where
spred
,
he
might
brande
the
whole
multitude
of
Christians
,
with
the
marke
of
their
Ignominy
.
There
is
the
same
spirit
reignes
in
al
enemies
that
was
in
Haman
,
Mordecay
had
offended
him
,
but
it
wold
not
serue
his
turne
nor
,
satisfie
his
malice
to
lay
hands
on
Mordecay
alone
,
for
they
had
shewed
him
the
people
of
Mordecay
,
wherefore
Haman
sought
to
destroy
all
the
Iewes
,
euen
the
people
of
Mordecay
.
Esth
.
3.
6.
Mordecay
had
done
him
no
wrong
nor
committed
any
offence
,
but
when
Hamans
choller
was
vp
,
the
quarrell
is
not
at
Mordecay
alone
,
but
at
his
people
.
So
is
it
in
cases
of
iust
offence
,
when
scandals
are
giuen
,
the
shame
and
blame
is
not
laid
vpon
the
offender
alone
,
but
vpon
his
people
,
not
vpon
that
professour
alone
but
vpon
all
professours
,
not
vpon
that
member
of
the
Church
,
but
vpon
the
whole
Church
.
It
is
a
true
thing
which
[
g
](A21049-e26020-b)
g
Quid
tam
time●dum
quam
cum
vidi●
homo
multos
male
viuentes
,
&
de
quibus
bene
sperabatur
in
multis
malefactis
inuentos
?
Timet
ne
tales
sint
omnes
quos
putabat
bonos
,
&
veniunt
in
suspicionem
malam
prope
omnes
bo●i
.
Qualis
vir
?
Quomodo
cecidit
?
Quomodo
in●e●●us
est
in
illâ
tu●pitudine
,
in
illo
scelere
,
in
i●●o
facto
malo
?
Putasnè
tales
sunt
omnes
?
—
Quanta
mala
dicunt
in
malos
Christianos
quae
maledicta
perueniunt
ad
omnes
Christianos
?
Nunquid
enim
dicit
qui
maledicit
aut
qui
reprehendit
Christiano●
,
Ecce
quid
faciunt
,
non
boni
Christiani
?
Sed
ecce
quid
faciunt
Christiani
.
Non
s●pa●a●
non
discernit
.
August
.
in
Psal.
30.
Augustine
obserues
,
that
when
some
one
man
fals
into
some
grosse
euill
,
that
gaue
some
hope
,
and
made
some
shew
of
goodnesse
,
that
such
as
are
without
,
are
ready
to
iudge
others
like
them
,
and
that
an
euill
suspicion
lies
vpon
all
good
men
.
Oh
what
a
man
?
say
they
.
How
foulely
is
he
fallen
?
how
is
hee
found
in
such
a
filthinesse
,
in
such
a
wickednesse
,
in
such
a
vile
fact
?
doe
yee
not
thinke
that
they
are
all
such
?
how
great
and
foule
euill
things
,
saith
he
,
do
they
speak
against
euill
Christians
,
which
euill
sayings
reach
vnto
all
Christians
?
for
,
doth
he
thus
speake
,
that
speakes
euill
of
,
or
falls
foule
vpon
Christians
,
Behold
what
they
doe
that
are
not
good
Christians
?
No
,
but
,
Behold
what
the
Christians
doe
▪
he
puts
no
difference
at
all
.
And
so
the
scandals
of
one
Christian
,
tends
and
trenches
to
the
disgrace
of
all
Christians
,
euen
to
the
dishonour
of
the
[
h
](A21049-e26080-b)
h
Sed
quosdam
audio
inficere
numerum
vestru●
,
&
laudem
praecipai
nominis
pra●a
conuersatione
destruere
—
Cum
quanto
enim
nominis
vesiri
pudore
delinquitur
quando
alius
aliquis
te●ule●tus
&
l●sci●ien●
demoratur
,
&c.
Cypr.
Epist.
7.
Christian
name
,
the
fall
of
one
scandalous
professour
to
the
reproach
of
all
.
4.
Lastly
,
God
is
so
seuere
in
punishing
such
as
giue
scandal
,
because
their
sinnes
therein
are
greater
then
other
mens
.
Though
other
[
i
](A21049-e26110-b)
i
Ex
ipso
vtique
deteriores
sumus
si
meliores
non
sumus
,
qui
meliores
esse
debemus
.
Criminosior
enim
culpa
est
vbi
honestior
status
:
si
honoratior
est
persona
peccantis
,
peccati
quoque
maior
inuidia
,
furtum
quidem
in
homine
est
malum
facinus
,
Sed
damnabilius
absque
dubio
si
Senator
furatur
aliquando
.
Cunctis
fornicatio
interdicitur
,
sed
,
grauius
multo
est
si
de
clero
aliquis
quam
si
de
populo
fornicatur
.
Ita
&
nos
qui
Christiani
esse
dicimur
,
si
simile
aliquid
barbarorum
impuritatibus
facimus
grauius
:
erramus
atrocius
enim
sub
sanccti
,
nomnis
professione
peccamus
.
Vbi
sublimior
est
praerogatiua
,
maior
est
culpa
,
Ipso
enim
,
errores
nostros
,
religio
quam
profitemur
,
accusat
.
Criminosior
eius
est
impudicitia
qui
promiserit
castitatem
,
foedius
inebriatur
,
sobrietatem
fronte
praetendens
.
Nihil
est
Philosopho
turpius
vitia
obscaena
sectanti
,
quia
praeter
eam
deformitatem
quam
vitia
in
se
habent
,
sapientiae
nomine
plus
notatur
,
&
nos
igitur
in
omni
humano
genere
philosophiam
Christianam
professi
sumus
,
ac
per
hoc
deteriores
nos
cunctis
gentibus
credi
atque
haberi
necesse
est
,
quia
sub
tam
magno
professionis
nomine
viuimus
,
&
positi
in
religione
peccamus
.
Salu.
de
Prouid
,
lib.
4.
men
commit
the
selfe
same
sinnes
they
doe
,
yet
are
they
not
so
great
in
other
men
,
as
they
are
in
such
as
professe
religion
.
Their
sinnes
are
greater
then
other
mens
,
because
theirs
,
because
the
sinnes
of
such
as
honoured
with
an
high
and
holy
calling
to
bee
the
people
of
God
,
to
be
a
people
neere
vnto
him
.
And
the
greater
a
mans
honour
is
,
the
more
it
aggrauates
his
guilt
in
case
of
offence
.
Theft
is
foule
in
any
man
,
but
most
foule
in
a
Magistrate
.
It
is
a
fouler
offence
for
a
Minister
then
another
man
to
commit
fornication
.
The
dignity
of
the
person
ads
to
the
foulnes
of
the
guilt
.
So
here
,
such
whom
God
hath
called
with
this
high
calling
to
be
his
peculiar
people
,
haue
a
dignity
,
&
excellency
aboue
other
men
,
&
the
dignity
of
their
persons
addes
to
the
indignity
of
their
facts
.
Speake
vnto
the
children
of
Israel
and
say
vnto
them
,
when
any
man
hath
a
running
issue
out
of
his
flesh
,
because
of
his
issue
he
is
vncleane
,
Leu.
15.
2.
4.
But
why
,
speake
vnto
the
children
of
Israel
?
Because
they
only
were
vncleane
,
and
made
others
vncleane
by
running
issues
.
Heathens
as
some
obserue
out
of
the
Iewish
Rabbins
,
did
not
make
vncleane
by
an
issue
,
or
childbirth
&c:
but
Israelites
did
.
An
issue
was
an
issue
in
an
heathen
,
as
well
as
in
an
Israelite
,
but
in
an
Israelite
onely
an
vncleane
and
a
defiling
issue
.
Sinnes
are
sinnes
in
other
men
as
well
as
in
professours
of
Religion
,
but
in
professours
they
bee
horirible
sinnes
,
Ier.
18.
13.
Aske
now
among
the
Heathen
,
who
hath
heard
such
things
?
The
Virgin
of
Israel
hath
done
a
very
horrible
thing
.
The
sinnes
of
Gods
people
are
horrible
sinnes
,
because
[
k
](A21049-e26220-b)
k
Quanto
enim
honoribus
alios
antecellunt
,
tanto
quoque
ipsorum
peccatum
,
etiamsi
alioqui
idem
sit
,
grauius
efficitur
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isid.
pelus
.
lib.
4
Epist.
15.
Quo
grandius
nomen
,
eo
grandius
scandalum
Ber.
Epist
200.
their
persons
are
honourable
persons
,
Isai.
43.
4.
As
God
speakes
of
the
Prophets
of
Samaria
and
Ierusalem
,
Ier.
23.
13
,
14.
So
it
may
be
said
of
the
people
of
both
.
I
haue
seene
folly
in
the
Prophets
of
Samaria
,
I
haue
seene
also
in
the
Prophets
of
Ierusalem
an
horrible
thing
:
and
yet
in
effect
the
sinnes
of
both
were
the
same
,
but
the
same
sinnes
diuersly
circumstanced
may
differ
much
,
and
so
by
reason
of
the
persons
one
being
Prophets
of
Baal
,
the
other
professing
themselues
the
Prophets
of
the
true
God
,
that
which
was
but
folly
in
the
Prophets
of
Samaria
,
was
an
horrible
thing
in
the
Prophets
of
Ierusalem
.
So
is
the
case
amongst
the
people
,
that
which
is
but
folly
in
such
as
are
ignorant
,
irreligious
,
and
liue
without
God
in
the
World
,
is
an
horrible
thing
in
a
man
that
makes
profession
of
Religion
.
And
therefore
hence
,
it
is
iust
with
God
to
bee
so
seuere
in
the
punishment
of
such
,
and
God
will
be
sanctified
in
them
that
come
nigh
vnto
him
,
and
before
all
the
people
will
hee
bee
glorified
,
Leuit.
10.
3.
If
he
be
not
sanctified
by
their
singular
and
speciall
obedience
towards
him
,
he
will
bee
sanctified
by
his
iustice
vpon
them
,
and
will
be
glorified
before
all
the
people
,
that
is
,
publiquely
and
openly
,
he
will
do
such
seuere
exemplary
iustice
vpon
them
,
that
al
shal
take
notice
of
it
.
It
suits
with
that
,
Amos
3.
2.
You
onely
haue
I
knowne
of
all
the
Families
of
the
earth
,
therefore
I
will
punish
you
for
all
your
iniquities
.
How
smart
was
Gods
iustice
vpon
Ierusalem
?
Dan.
9.
12.
For
vnder
the
whole
Heauen
hath
not
beene
done
,
as
hath
beene
done
.
vpon
Ierusalem
.
Why
so
?
for
vnder
the
whole
Heauen
had
not
beene
done
,
as
had
been
done
in
and
by
Ierusalem
.
Ierusalem
was
the
holy
Citie
,
Math.
4.
5.
The
Citie
of
the
great
King
,
Math.
5.
35.
The
Citie
of
God
,
Psal.
87.
3.
Such
she
professed
herselfe
,
so
that
she
sinning
,
her
sinnes
were
out
of
measure
sinfull
,
and
therefore
God
most
righteous
,
though
most
seuere
against
her
.
It
is
in
this
case
of
the
peoples
sufferings
,
as
it
was
in
the
Priests
Offerings
.
Wee
shall
see
that
in
some
cases
the
people
sinning
,
they
might
bring
for
their
Offering
a
Kid
of
the
Goates
,
Leuit.
4.
23
,
28.
But
still
for
the
sinnes
of
the
Priests
there
must
bee
offered
a
Bullocke
,
Leuit.
4.
3.
Leuit.
16.
6.
Exod.
29.
10.
What
might
the
reason
of
this
be
?
The
Priests
person
being
more
excellent
,
and
nigh
vnto
God
,
their
sins
were
greater
then
other
mens
,
so
much
greater
as
a
Bullocke
is
greater
then
a
Kid
,
and
therefore
wheras
a
Kid
would
serue
another
man
,
the
Priest
must
bring
a
Bullocke
.
So
here
in
case
of
suffering
iustice
.
All
that
professe
themselues
Gods
people
doe
professe
themselues
Priests
vnto
God
,
and
therefore
their
sinnes
are
as
much
aboue
other
mens
,
as
is
a
Bullocke
aboue
a
Kid
,
and
therefore
when
other
mens
punishment
which
they
suffer
shall
be
but
the
weight
of
a
Kid
,
that
punishment
which
they
suffer
shall
bee
the
weight
of
a
Bullocke
.
Woe
,
euen
a
weightie
,
and
an
heauie
Woe
to
him
by
whom
the
offence
commeth
.
Profession
of
Religion
giues
no
man
a
licence
or
dispensation
,
as
if
because
men
will
owne
and
countenance
Religion
,
God
were
beholding
to
them
,
and
they
may
take
libertie
to
doe
what
they
please
,
but
profession
of
Religion
is
the
strongest
[
l
](A21049-e26760-b)
l
Religio
autem
est
scientia
Dei
,
ac
per
hoc
omn●●
religiosus
hoc
ipso
quod
religionem
sequitur
Dei
se
volun●●tem
nosse
testatur
.
Professio
itaque
religionis
non
aufert
debitum
,
sed
auget
.
quia
assumptio
religiosi
nominis
sponsio
est
deuotionis
,
ac
per
hoc
plus
quispiam
debet
opere
quanto
plus
,
promiserit
professione
.
Saluian
.
contra
Auarit
.
lib.
1.
obligation
,
&
the
deepest
ingagement
vnto
godlines
&
holinesse
that
can
be
.
That
bond
and
obligation
being
broken
,
God
will
assuredly
both
sue
the
bond
,
and
take
the
forfeiture
to
the
vtmost
.
And
thus
wee
see
the
reasons
of
Gods
so
sharpe
seueritie
in
punishing
Scandals
,
and
scandalous
offendours
.
CHAP.
IX
.
The
great
care
we
should
haue
of
giuing
scandal
,
and
sorrow
for
them
giuen
,
and
the
cause
of
humiliation
they
haue
by
whom
offences
come
.
THe
iustice
of
God
being
thus
smart
and
seuere
vpon
such
as
giue
offence
,
consider
wee
for
the
close
of
all
,
what
vse
may
bee
made
of
it
.
It
serues
therefore
to
teach
three
things
:
1.
Gods
iustice
being
so
seuere
against
the
giuers
of
scandal
,
how
warie
and
how
carefull
should
it
make
vs
,
and
with
what
feare
and
trembling
should
we
walke
,
least
at
any
time
an
offence
should
come
by
vs
.
Let
this
Wo
pronounced
against
all
scandal-giuers
be
as
the
flaming
Sword
of
the
Cherubims
to
scare
vs
,
and
make
vs
afraid
how
euer
we
do
any
thing
,
or
come
neere
the
doing
of
any
thing
that
may
proue
offensiue
and
scandalous
.
Since
the
Woe
is
so
heauie
and
so
smart
,
let
it
make
vs
listen
to
that
counsell
,
Rom.
14.
13.
That
no
man
put
a
stumbling
blocke
,
or
an
occasion
to
fall
in
his
brothers
way
.
If
Christ
haue
denounced
a
Woe
,
and
a
Curse
to
him
that
layes
a
stumbling
blocke
in
anothers
way
,
then
as
wee
feare
that
Woe
,
and
that
Curse
to
light
on
our
heads
:
so
take
heed
of
laying
a
stumbling
blocke
for
another
mans
feet
.
Let
vs
learne
to
liue
by
that
rule
,
1.
Cor.
10.
32.
Giue
none
offence
,
neither
to
the
Iewes
nor
to
the
Gentiles
,
nor
to
the
Church
of
God
.
Haue
a
care
so
to
carrie
our selues
,
that
neither
the
Church
of
God
may
be
grieued
,
nor
the
enemies
of
the
Church
bee
either
hindred
from
good
,
or
hardened
in
euill
to
their
ruine
and
destruction
.
Wee
see
,
Reuel.
2.
14.
That
Balaam
taught
Balak
to
cast
a
stumbling
blocke
before
the
children
of
Israel
.
He
did
not
himselfe
cast
the
stumbling
blocke
,
but
hee
taught
Balak
to
doe
it
.
And
yet
God
met
with
Balaam
,
and
taught
him
by
his
iustice
vpon
him
,
what
it
was
to
teach
others
to
cast
stumbling
blockes
in
his
peoples
wayes
,
Numb.
31.
8.
Balaam
was
slaine
by
the
Sword
of
Israel
amongst
the
Midianites
.
He
had
taught
Balak
to
make
them
stumble
and
fall
,
therefore
God
in
his
iustice
makes
him
fall
by
the
Sword
.
Now
,
what
if
hee
had
put
stumbling
blockes
himselfe
,
how
much
more
would
Gods
iustice
haue
pursued
and
ouer-taken
him
?
Now
scandalous
persons
doe
themselues
put
stumbling
blockes
before
men
,
and
therefore
,
we
know
what
Pauls
resolution
is
,
1.
Cor.
8.
13.
Wherefore
if
meate
scandalize
my
brother
,
and
lay
a
stumbling
blocke
in
his
way
,
I
will
eate
no
flesh
whiles
the
World
stands
,
least
I
scandalize
my
brother
.
What
is
eating
of
flesh
to
the
workes
of
the
flesh
,
to
the
sinnes
of
vncleannesse
,
fraud
,
and
notorious
deceit
?
And
if
Paul
rather
then
hee
would
giue
offence
would
not
eate
flesh
,
which
was
[
m
](A21049-e27230-b)
m
Caeteru●
cum
remade●
formidabilem
esse
demonstratum
sit
in
ij●
quae
in
potestat●
nostra
posita
sunt
fratrem
scandalizare
,
quid
de
ijs
dicendum
erit
qui
rebus
vetitis
faciendis
loquendisue
scandalizant
.
Basil
.
Sivero
in
licitis
tale
est
iudicium
,
quid
diceadum
est
de
vetitis
.
Ibid.
lawfull
to
doe
in
its
owne
nature
,
how
much
more
would
hee
haue
resolued
neuer
to
haue
giuen
offence
by
foule
and
notorious
practices
?
Surely
he
implies
this
much
more
,
I
will
neuer
commit
vncleannesse
,
I
will
neuer
bee
a
fraudulent
dishonest
dealer
whilest
the
world
stands
least
I
giue
an
offence
,
and
lay
a
stumbling
blocke
in
anothers
way
.
Why
would
Paul
forbeare
flesh
for
euer
,
in
case
of
Scandal
?
Certainly
he
had
an
eie
to
this
Wo
,
and
and
therefore
chose
rather
to
eate
no
flesh
then
to
eate
it
so
sawced
.
It
might
proue
no
better
then
the
Israelites
Quailes
,
Psal.
78.
27
,
29
,
30
,
31.
Hee
rained
flesh
also
vpon
them
as
dust
▪
so
they
did
eat
and
were
filled
,
But
while
their
meate
was
yet
in
their
mouthes
,
the
wrath
of
God
came
vpon
them
,
and
slew
the
fattest
of
them
.
A
man
had
beene
as
good
haue
fasted
as
haue
had
their
dainties
with
that
sawce
.
So
Paul
knew
that
meate
eaten
with
Scandal
,
would
haue
beene
sawced
with
a
Woe
,
and
therefore
,
wisely
resolued
rather
neuer
to
eate
flesh
then
to
eat
it
on
such
termes
.
Vpon
the
same
ground
since
such
a
Woe
followes
vpon
giuing
offence
,
dread
we
to
doe
any
thing
that
may
bee
scandalous
,
and
resolue
neuer
to
doe
it
whilest
the
World
stands
.
Our
Sauiour
Christ
was
not
bound
to
pay
Tribute
,
or
Custome
,
but
yet
he
is
willing
to
part
with
his
right
vpon
this
ground
,
Math.
17.
27.
Notwithstanding
least
we
should
scandalize
them
,
&c.
To
preuent
Scandal
hee
parts
with
his
right
,
and
rather
workes
a
miracle
,
then
hee
would
giue
them
offence
.
How
much
more
then
,
there
being
so
heauie
a
Woe
,
should
wee
be
carefull
to
auoid
that
which
is
sinfull
and
vnlawfull
,
least
wee
should
scandalize
men
,
and
lay
ruining
stumbling
blockes
in
their
wayes
.
Woe
to
him
by
whom
the
offence
comes
.
Now
then
as
wee
would
feare
to
meete
with
this
woe
,
so
take
heed
of
giuing
any
offence
.
As
we
would
feare
to
haue
a
Woe
come
vpon
vs
,
so
let
vs
feare
to
haue
an
offence
come
by
vs
.
This
is
the
very
vse
our
Sauiour
makes
of
it
,
Luke
17.
1
,
2
,
3
Woe
to
him
thorough
whom
offences
come
,
Verse
1.
But
,
why
so
?
Because
of
that
which
followes
,
Verse
2.
And
thereupon
inferres
that
,
Verse
3.
Take
heed
to
your selues
.
As
if
he
had
said
,
since
there
is
such
a
Woe
followes
vpon
giuing
offence
,
therefore
let
mee
aduise
you
in
any
case
to
take
wondrous
heed
to
your selues
,
that
you
giue
no
offence
,
nor
fall
into
any
Scandal
.
It
should
be
the
care
and
endeauour
of
all
Gods
people
to
do
their
best
to
remoue
all
stumbling
blocks
and
stones
out
of
the
way
,
Isa.
57.
14.
Cast
yee
vp
,
cast
yee
vp
,
prepare
the
way
,
take
vp
the
stumbling
block
out
of
the
way
of
my
people
,
Isa.
62.
10.
Prepare
you
the
way
of
the
people
,
cast
vp
,
cast
vp
,
the
high
way
,
gather
out
the
stones
.
Therefore
if
they
must
gather
out
the
stones
,
they
must
take
heed
of
laying
stones
in
the
way
,
if
they
must
take
stumbling
blockes
out
of
the
way
of
the
people
,
then
must
they
not
lay
stumbling
blockes
in
their
way
.
Woe
vnto
him
that
doth
not
his
best
to
take
vp
a
stumbling
blocke
out
of
the
way
,
therefore
much
more
a
Woe
to
him
that
shall
cast
a
stumbling
blocke
in
the
way
.
Quest.
What
may
a
man
then
doe
,
and
what
course
may
one
take
to
keepe
and
preserue
ones
selfe
from
falling
into
Scandals
.
Answ.
To
saue
our selues
from
falling
into
Scandals
,
doe
these
things
.
1.
Walke
with
Selfe-iealousie
,
and
Selfe-suspition
.
In
a
conscience
of
our
owne
frailtie
be
we
euer
iealous
and
suspitious
of
our selues
.
That
which
our
Sauiour
speakes
of
securing
our selues
in
case
of
tentation
,
is
to
bee
done
,
to
secure
our selues
from
the
danger
of
Scandals
.
Watch
and
pray
least
yee
enter
into
tentation
,
Math.
26.
So
watch
and
pray
least
yee
fall
into
Scandals
.
Now
nothing
will
keepe
our
eyes
open
in
watching
,
nor
our
mouthes
open
in
praying
,
more
then
a
feare
and
an
holy
iealousie
,
and
suspition
of
our selues
by
reason
of
our
frailtie
,
least
we
be
ouer-taken
and
ensnared
.
The
profession
of
religon
[
n
](A21049-e27770-b)
n
Non
quisquam
wiretur
,
dilectissimi
fratres
,
etiam
de
confessoribus
quosdam
ad
ista
procedere
,
inde
quoque
aliquos
●am
nefanda
,
quam
grauia
peccare
.
Neque
enim
confessio
immunem
facit
ab
infidijs
diaboli
,
aut
contra
tentationes
—
adhuc
in
seculo
positum
perpetuâ
securitate
defendit
.
Caeterum
nunquam
in
confessoribus
fraudes
,
&
stupra
,
&
adulteria
,
post
modum
videremus
,
quae
nunc
in
quibusdam
videntes
ingemiscimus
&
dolemus
.
Cypr.
de
vnit
.
Eccles.
secures
no
man
from
scandals
,
neither
is
it
any
protection
from
that
danger
.
Men
are
deceiued
that
so
imagine
.
Nay
,
no
men
in
more
danger
of
fowle
offences
then
such
,
&
they
in
most
danger
that
are
men
most
eminent
,
and
of
greatest
note
for
profession
.
Wee
saw
before
what
speciall
reason
Satan
hath
for
it
to
seeke
the
ensnaring
of
such
.
Profane
,
and
irreligious
persons
are
not
so
beset
,
nor
haunted
so
with
importunity
of
Satans
malice
as
those
are
&
shal
be
,
that
take
vpon
them
the
profession
of
Godlines
.
Profane
and
Godlesse
persons
are
his
owne
sure
enough
already
,
and
as
hee
[
o
](A21049-e27790-b)
o
Quidam
pastoris
fungens
munere
in
pago
Durweiss
circa
Esweiler
puellam
nomine
Helenam
diabolt
obsidione
pressam
liberare
velle
elato
supercilio
promittebat
atque
se
operam
ludere
videns
indignabundus
tandem
in
haec
verba
erupit
,
quae
non
intellecturum
doemonem
fortasse
sperabat
.
Si
vllam
habes
,
potestatem
transmigrandi
in
Christianum
sanguinem
transmigra
ex
illa
in
me
.
Cui
incunctanter
latinè
,
&
quidem
iuridicè
respendit
Diabolus
,
Quem
pleno
iure
in
pastrem●
die
possidebo
,
quid
opus
est
illum
tentare
.
Wier
de
praest
.
Daemon
lib.
5.
cap.
24.
answered
that
exorcist
taking
vpon
him
to
dispossesse
a
maid
of
the
Deuill
,
and
adiuring
him
to
come
out
of
her
into
himselfe
;
What
shall
I
neede
to
tempt
,
and
possesse
him
of
whom
I
shall
haue
full
possession
at
the
lastday
,
So
what
cares
he
to
tempt
those
that
hee
hath
already
possession
of
,
and
are
taken
and
led
captiue
at
his
pleasure
.
And
besides
nothing
the
aduantage
and
gaines
comes
in
by
such
mens
sins
as
doe
by
the
fowle
,
and
notorius
falles
of
such
as
professe
religion
.
Therefore
the
Deuill
seeking
a
new
possession
,
and
withall
the
raysing
of
his
Kingdome
by
their
fals
,
it
is
apparant
that
they
are
in
greater
daunger
of
Satans
malice
then
the
other
.
It
therefore
concernes
them
out
of
the
Conscience
of
this
malice
,
of
his
,
and
their
owne
frailty
,
to
bee
very
iealous
and
suspitious
of
themselues
,
and
out
of
that
feare
and
Iealousie
to
watch
and
pray
.
Our
hearts
are
false
and
fickle
,
exceeding
ready
to
close
with
Satan
,
therfore
keep
so
much
the
more
strickt
watch
ouer
them
.
Wee
are
exceeding
weake
and
frayle
,
looke
vp
to
God
,
and
begge
his
helpe
.
It
is
God
that
keepes
the
feete
of
his
Saints
,
and
the
wicked
shal
be
silent
in
darkenes
.
1.
Sam.
2.
9.
Except
the
Lord
keepe
the
City
the
watchman
watches
in
vaine
,
and
except
the
Lord
keepe
the
feete
of
his
Saints
,
all
their
watching
is
in
vaine
.
Alas
if
wee
trust
to
our
owne
keeping
how
soone
wil
our
feete
be
ready
to
slip
,
how
fowle
shall
wee
fall
,
and
into
what
scandals
shall
not
we
runne
?
And
then
how
farre
would
wicked
ones
bee
from
being
silent
in
darknesse
?
Indeed
when
God
keepes
his
Saints
feete
,
he
silences
,
&
stops
wicked
mens
mouthes
,
because
then
they
haue
nothing
to
say
against
Godlinesse
.
But
if
God
keepe
not
the
Saints
feete
,
how
soone
and
how
wide
are
wicked
mouths
opened
to
clamour
and
blaspheme
?
Therefore
out
of
an
holy
feare
and
iealousie
of
our
owne
weakenesse
,
let
vs
dayly
petition
God
by
prayer
that
he
would
keepe
vs
that
our
feete
may
not
stumble
,
that
hee
himselfe
would
take
the
charge
of
vs
that
wee
dash
not
our
foote
against
a
stone
.
There
is
a
promise
Ier.
31.
9.
I
will
leade
them
,
I
will
cause
them
to
walke
in
a
streight
way
wherein
they
shall
not
stumble
.
Now
when
men
out
of
a
feare
and
iealousie
of
their
owne
infirmity
and
frailty
,
doe
dayly
looke
vp
to
God
,
and
beg
guidance
,
and
safe
conduct
from
him
,
he
wil
leade
them
and
make
them
walke
in
a
streight
way
wherein
they
shall
not
stumble
.
This
was
Dauids
practise
.
Psal.
5.
8.
Leade
mee
O
Lord
in
thy
righteousnesse
because
of
mine
enemies
,
or
mine
obseruers
,
as
Iunius
renders
it
,
make
thy
way
streight
before
my
face
.
He
saw
that
he
had
many
eyes
vpon
him
that
obserued
,
and
watcht
him
narrowly
,
he
knowes
his
owne
readines
to
turne
aside
into
by
and
crooked
wayes
,
his
suite
therefore
to
God
is
,
that
he
would
leade
him
.
Whilest
God
hath
a
man
by
the
hand
how
safe
is
a
man
from
falling
?
And
God
that
keepes
the
feete
of
his
Saints
.
1.
Sam.
2.
9.
hath
his
Saints
in
his
hand
.
Deut.
33.
3.
All
his
Saints
are
in
thine
hand
.
It
is
good
daylie
by
prayer
to
put
our
selues
into
Gods
hand
.
It
is
iust
with
God
to
checke
selfe-confidence
&
to
let
such
men
slip
&
fall
too
,
that
by
their
falles
they
may
know
their
frailty
.
[
p
](A21049-e28040-b)
p
Laudo
Petrum
sed
prius
erubesco
pro
Petro.
Quam
prompta
anima
,
sed
nesciens
se
metiri
.
Aug
de
diuers
.
ser.
39.
Peters
case
is
well
knowne
,
Though
all
,
yet
not
I
,
he
was
of
a
forward
spirit
,
but
knew
not
how
to
measure
himselfe
,
if
he
had
had
more
feare
&
iealousie
hee
would
haue
beene
more
watchfull
,
and
haue
sought
more
to
God
,
and
would
haue
said
rather
,
If
all
men
should
yet
Lord
by
thy
grace
keepe
me
that
I
may
not
deny
thee
.
Hee
had
beene
more
secure
if
hee
had
beene
lesse
secure
.
But
now
that
he
stands
wholly
vpon
his
owne
legs
,
how
soone
,
&
how
miserably
falles
he
?
The
child
that
cares
not
to
be
led
but
will
goe
of
himselfe
,
gets
many
a
knocke
,
and
many
a
shrewde
fall
,
but
the
child
that
is
fearefull
,
and
out
of
his
feare
will
be
in
the
mothers
or
nurses
hand
,
and
will
cry
to
be
led
,
that
childe
scapes
many
a
broken
face
.
2.
Mortifie
your
deerest
lusts
.
A
fostered
and
a
cherisht
lust
doth
exceedingly
endaunger
a
man
,
puts
him
into
great
danger
of
falling
into
scandal
.
Let
a
lust
be
loued
,
and
cherished
and
it
wil
so
befoole
,
and
bewitch
a
man
that
hee
will
maintayne
,
and
sockle
it
though
it
be
with
the
hazard
of
the
credit
of
Religion
,
and
the
Gospell
,
it
will
grow
so
strong
at
the
last
that
it
will
headlong
him
into
some
scandal
or
other
.
Therefore
deale
seuerely
with
these
lusts
,
that
will
bring
thee
happily
to
doe
that
which
will
cause
God
to
deale
seuerely
with
thee
,
be
sure
to
make
sure
worke
with
them
by
mortification
,
that
is
a
good
way
to
preserue
thee
from
scandal
.
This
is
the
very
course
our
Sauiour
here
prescribes
.
Hauing
in
this
seuenth
verse
shewed
the
woe
that
falles
vpon
the
giuers
of
scandals
,
see
what
he
inferres
,
Verse
.
8.
9.
Wherefore
if
thine
hand
,
or
thy
foote
offend
thee
cut
them
off
,
and
cast
them
from
thee
,
&c.
And
if
thine
eye
offend
thee
plucke
it
out
,
and
cast
it
from
thee
.
&c.
Marke
then
what
it
is
that
makes
men
offend
.
Namely
mens
lusts
,
their
right
hands
,
eyes
,
feete
.
These
bee
the
scandal-breeders
.
If
a
man
would
bee
free
from
giuing
of
offence
he
must
out
,
&
off
with
that
which
causes
him
to
offende
.
Now
lusts
when
they
are
made
much
of
,
when
they
be
made
deere
,
hands
,
and
eyes
,
and
right
eyes
,
assuredly
they
will
cause
men
to
offend
.
Therefore
the
way
to
saue
our selues
that
they
cause
not
vs
to
offend
,
is
to
offend
them
,
the
way
is
by
mortification
to
cut
off
,
and
cast
away
,
such
hands
,
feete
,
and
eyes
as
will
cause
vs
to
offend
.
Were
but
this
done
how
happily
might
many
fowle
scandals
be
preuented
?
If
Dauid
had
presently
plucke
out
his
wanton
eye
,
and
cast
it
away
;
how
easily
had
hee
beene
secured
from
that
great
offence
he
gaue
?
It
may
be
many
a
man
out
of
the
great
pride
of
his
heart
,
and
his
abundant
selfe-loue
makes
his
credit
and
esteeme
amongst
men
to
be
his
right
hand
,
his
right
eye
,
his
very
Idoll
.
Now
this
is
a
lust
that
will
cause
a
man
to
offend
.
A
man
in
this
pride
and
selfe-loue
to
maintaine
and
vphold
his
good
opinion
and
esteeme
,
runnes
into
this
and
that
secret
euill
practise
,
and
rather
then
his
esteeme
,
and
credit
should
sinke
in
the
world
,
vses
a
number
of
shifts
,
and
dishonest
courses
,
and
a
companie
of
deceitful
guiles
to
vphould
his
esteeme
,
and
runnes
so
far
in
at
last
,
that
he
comes
not
off
,
with
fowle
scandal
.
Now
mortification
and
selfe
denial
had
preuented
it
.
If
such
a
man
had
pluckt
out
this
eie
,
cut
off
this
hand
and
foote
,
hee
had
not
halted
,
nor
stumbled
nor
fallen
into
scandal
.
The
not
cutting
of
this
foote
caused
the
stumble
,
the
fall
.
One
chop
had
saued
and
preuented
all
,
for
if
he
had
but
denied
himselfe
,
and
thus
thought
with
himselfe
,
If
it
bee
Gods
will
that
I
shall
bee
low
,
and
meane
in
the
world
,
if
hee
will
haue
mee
come
downe
and
be
in
an
inferiour
estate
,
his
will
bee
done
,
I
will
humbly
submit
to
his
pleasure
,
and
I
will
not
to
vphold
my
credit
in
the
world
for
a
time
,
hazard
and
wound
the
credit
of
the
Gospell
,
and
religion
,
I
will
tread
my
credit
vnder
foote
,
rather
then
bring
any
discredit
vpon
the
Gospell
;
If
thus
by
selfe-deniall
a
man
could
haue
submitted
to
Gods
wisedome
and
administration
,
&
could
haue
mortified
his
selfe-loue
,
so
as
to
haue
laid
his
credit
and
respect
in
the
world
at
Gods
foote
,
how
happily
might
a
fowle
scandal
haue
beene
preuented
?
Euery
vnmortified
lust
is
a
scandal
that
will
cause
a
man
to
offend
,
so
many
lusts
so
many
tares
.
Therefore
burne
,
and
fire
those
tares
,
gather
out
and
cast
out
those
scandals
that
will
breed
scandals
and
cause
offences
.
Math.
13.
40.
41.
3.
Labour
for
sincerity
,
and
fruitfulnes
in
the
wayes
of
God
.
I
dare
not
say
that
all
that
fall
into
scandal
are
Hypocrites
,
&
barren
.
But
yet
sure
it
is
,
that
God
many
times
punishes
these
two
things
with
scandalous
fals
.
When
men
are
not
so
sincere
and
so
fruitfull
as
they
should
bee
,
God
leaues
them
to
themselues
,
that
by
such
scandalous
fals
they
may
be
humbled
,
for
not
walking
so
sincerely
and
so
fruitfully
as
they
should
haue
done
,
and
as
their
profession
required
at
their
hands
.
Therefore
the
more
sincere
,
and
fruitfull
wee
are
,
the
more
are
we
out
of
danger
of
scandals
.
See
Phil.
1.
10
,
11.
That
yee
may
bee
sincere
and
without
offence
till
the
day
of
Christ
,
Being
filled
with
the
fruites
of
righteousnesse
.
So
then
the
way
to
be
without
offence
is
to
be
sincere
,
and
to
be
filled
with
the
fruites
of
righteousnesse
.
So
long
as
we
adorne
the
Doctrine
of
God
our
Sauiour
in
all
things
,
wee
shall
keepe
our selfes
from
giuing
offence
.
Now
sincerity
,
fidelitie
,
and
fruitfulnes
doe
adorne
the
Doctrine
of
God
,
Tit.
2.
9
,
10.
4.
Thinke
alwayes
vpon
those
two
texts
.
First
that
,
Neh.
4.
9.
It
is
not
good
that
yee
doe
,
ought
yee
not
to
walke
in
the
feare
of
our
God
,
because
of
the
reproach
of
the
heathen
our
enemies
?
Are
wee
by
Satan
tempted
to
any
sinfull
course
that
specially
may
prooue
scandalous
,
thinke
wee
thus
with
our selues
.
It
is
not
good
that
wee
are
about
to
doe
,
the
thing
is
naught
and
sinfull
.
If
we
doe
thus
how
will
enemies
of
godlinesse
and
Religion
tryumph
,
how
will
they
reproach
and
scorne
Religion
and
therefore
to
preuent
their
reproach
,
and
to
preuent
the
opening
of
their
mouthes
,
how
ought
wee
to
walke
in
the
feare
of
God
.
I
will
rather
die
then
giue
them
iust
occasion
to
reproach
.
If
they
will
needes
bee
reproaching
,
let
them
doe
it
at
their
[
q
](A21049-e28430-b)
q
Abundet
hospitalit
as
vestra
,
abundent
bona
opera
vestra
Quod
iubet
Christus
faciant
,
Christiani
,
&
tantum
suo
malo
blasphement
pagani
.
Aug.
Hom.
10.
in
append
serm.
owne
perill
,
they
shall
haue
no
cause
from
mee
to
open
their
mouthes
in
reproachfull
wise
.
And
this
is
the
very
argument
the
Apostle
vses
to
perswade
women
to
a
godly
,
discreete
,
chast
,
and
obedient
carriage
,
That
the
word
of
God
bee
not
blasphemed
,
Tit.
2.
4
,
5.
Secondly
,
consider
that
text
,
Neh.
6.
11.
Should
such
a
man
as
I
flee
?
And
who
is
there
that
being
as
I
am
,
would
goe
into
the
Temple
to
saue
his
life
?
I
will
not
goe
in
.
It
were
an
happie
thing
in
these
cases
if
men
would
know
themselues
,
what
they
are
,
and
would
stand
vpon
it
with
Satan
.
Should
such
a
man
as
I
doe
thus
?
Nehemiah
we
see
would
not
goe
into
the
temple
to
saue
his
life
,
when
he
considered
what
hee
was
,
Such
a
man
as
I
?
Being
as
I
am
?
It
is
no
pride
in
these
cases
to
stand
vpon
what
we
are
,
but
much
safety
were
in
it
.
Should
such
a
man
as
I
?
Why
what
a
man
is
hee
that
professes
religion
?
He
is
one
that
hath
the
Name
of
God
called
vpon
him
,
If
my
people
on
whom
my
name
is
called
,
2.
Chron.
7.
14.
Hee
is
one
that
is
called
with
an
high
calling
.
Phil.
3.
14.
Hee
is
one
that
is
called
to
Holinesse
.
1.
Thes.
4.
7.
Hee
is
one
that
is
pretious
and
honorable
Isa.
43.
4.
Hee
is
one
of
the
Saints
of
the
most
high
,
Dan.
7.
18.
22
Hee
is
one
of
the
Sonnes
of
God
.
1.
Ioh.
3.
1.
And
now
shall
such
a
man
as
he
run
into
fowle
and
base
actions
?
Who
,
being
as
hee
is
,
would
not
rather
loose
his
life
,
then
dishonour
such
a
profession
,
then
disgrace
such
and
so
many
dignities
?
Why
did
Ieremy
so
willingly
subiect
to
Gods
word
?
For
thy
name
is
called
vpon
mee
O
Lord
God
of
hostes
.
Ier.
15.
16.
And
should
such
a
man
as
he
not
giue
all
obedience
to
God
?
Why
was
Ezra
ashamed
to
require
of
the
King
a
band
of
Souldiers
,
and
horsemen
to
helpe
against
the
enemy
?
Because
it
would
not
stand
with
that
profession
hee
had
made
before
the
King
,
Because
we
had
spoken
vnto
the
King
saying
,
The
hand
of
our
God
is
for
good
vpon
all
them
that
seeke
him
,
but
his
power
&
his
wrath
against
all
them
that
forsake
him
.
1.
Ezra
.
8.
22.
Hee
had
made
this
profession
before
the
King
,
and
should
such
a
man
as
hee
,
that
had
made
such
a
profession
doe
a
thing
so
contrary
thereunto
?
What
a
fowle
shame
had
that
beene
?
No
wonder
,
hauing
made
such
a
profession
,
that
he
was
ashamed
to
doe
it
.
If
men
would
but
seriously
consider
what
kind
of
persons
they
are
,
and
what
kind
of
profession
they
make
,
oh
how
would
they
for
shame
not
meddle
with
base
actions
.
What
was
the
reason
that
Mordecay
,
would
not
bow
to
Haman
?
They
spake
to
him
daily
,
and
hee
hearkened
not
vnto
them
.
And
what
was
his
reason
.
Reason
good
enough
,
He
told
them
that
he
was
a
Iew.
It
would
not
stand
with
the
religion
hee
profest
to
bow
to
Haman
as
they
bowed
to
him
.
He
was
a
Iew
,
one
of
the
people
of
God
,
that
professed
the
worship
of
the
true
God
alone
,
and
should
such
an
one
as
he
bow
downe
to
Haman
,
not
onely
a
mortall
man
but
an
accursed
Amalekite
?
Who
would
being
as
he
was
,
if
it
had
beene
to
haue
saued
his
life
,
haue
wronged
not
so
much
his
nation
as
his
religion
,
and
profession
as
to
haue
bowed
to
him
What
made
Abraham
that
hee
would
not
take
any
thing
that
was
the
King
of
Sodoms
from
a
threed
euen
vnto
a
shooe
latchet
,
but
because
the
King
of
Sodom
should
not
say
,
I
haue
made
Abraham
rich
.
Gen.
54.
23.
Like
enough
Abraham
had
vpon
all
occasions
,
and
in
all
places
professed
that
God
whose
name
he
professed
had
made
him
so
rich
,
therefore
would
hee
doe
nothing
that
might
be
any
preiudice
to
that
his
profession
,
hee
had
a
care
so
to
carry
himselfe
that
the
enemies
of
God
should
not
haue
any
thing
to
say
that
might
disgrace
his
profession
.
Thus
if
a
man
would
consider
the
highnesse
of
his
calling
,
the
honour
of
his
profession
,
and
would
in
all
tentations
vnto
fowle
and
shamefull
actions
but
thinke
,
should
such
a
man
as
I
doe
this
?
or
who
being
as
I
am
,
would
doe
this
?
how
might
hee
be
preserued
from
many
a
foule
scandal
?
Mordecay
told
them
he
was
a
Iew
,
doe
thou
in
all
tentations
to
foule
actions
,
tell
Sathan
thou
art
a
Christian
,
and
should
such
a
man
as
thou
doe
so
?
5.
Looke
vpon
other
mens
fals
,
[
s
](A21049-e28930-b)
s
Tamen
si
alicui
tanta
est
fiducia
de
immobilitate
propriae
infirmitatis
saltem
sollicitus
reformidet
ne
ipse
sit
scandalum
visibus
alienis
,
sed
terreatur
voce
Domini
comminantis
,
vae
huic
mundo
à
scandalis
,
Cypr.
de
singul.
Cleric
.
iust
with
God
,
so
to
giue
vs
vp
to
the
power
of
our
owne
corruptions
,
that
wee
may
fall
into
the
selfe-same
euill
so
condemned
.
That
Prouerbe
of
Salomons
would
be
thought
vpon
in
all
such
euents
,
Prou.
27.
19.
As
in
water
face
answers
to
face
,
so
the
heart
of
man
to
man
.
Let
a
man
looke
into
the
water
,
hee
sees
in
it
a
face
in
all
points
answering
to
his
owne
,
the
same
spots
,
Warts
,
Moulds
,
and
blemishes
that
hee
sees
in
the
face
in
the
water
,
they
are
all
in
his
own
,
there
is
face
answering
to
face
.
So
doth
the
heart
of
a
man
answere
to
a
man
.
The
same
euils
,
corruptions
,
lusts
,
and
sins
that
thou
seest
in
another
mans
heart
,
breaking
out
in
his
life
the
very
selfe-same
are
in
thine
owne
heart
,
his
heart
to
thine
is
but
a
face
answering
thy
face
,
his
heart
is
but
as
the
face
in
the
water
to
thy
face
,
therein
mayest
thou
see
what
is
in
thine
heart
.
And
therefore
his
heart
being
the
very
picture
of
thine
owne
,
looke
not
vpon
his
fals
,
but
with
feare
&
trembling
,
considering
least
thou
also
thy selfe
mayest
bee
tempted
,
and
fall
as
fowle
as
hee
.
His
heart
naturally
is
as
good
as
thine
,
and
thine
naturally
as
bad
as
his
,
and
therefore
no
better
course
in
the
view
of
his
fall
,
then
to
feare
and
tremble
,
least
thine
heart
may
serue
thee
as
slipperie
a
tricke
as
his
heart
hath
done
.
Such
humble
feare
and
trembling
wil
awaken
to
an
answerable
caution
,
and
so
may
prooue
a
good
preseruatiue
against
the
danger
of
Scandals
.
2.
A
second
thing
,
this
point
of
Gods
seueritie
may
teach
,
is
to
stir
vs
vp
to
mourne
and
grieue
when
Scandals
fall
out
.
There
be
diuers
grounds
of
mourning
in
such
cases
.
As
first
in
regard
of
the
woe
that
is
to
the
world
from
offences
,
and
the
great
mischiefe
that
will
bee
done
by
them
,
That
so
many
will
start
at
and
flie
from
Religion
,
that
so
many
will
blaspheme
the
Name
of
God
,
that
so
many
will
bee
hardened
to
their
owne
ruine
,
here
is
cause
enough
of
mourning
to
all
good
hearts
.
There
is
a
compassion
and
there
be
bowels
to
bee
showne
to
mankinde
,
euen
to
reprobate
ones
,
and
a
sorrow
should
there
be
for
the
losse
of
their
bloud
.
And
secondly
,
a
sorrow
should
there
be
for
Gods
dishonour
,
the
Churches
reproach
.
But
thirdly
,
there
is
yet
another
ground
of
sorrow
arising
from
this
point
,
a
sorrow
there
should
bee
in
such
euents
in
regard
of
the
woe
that
wil
fall
vpon
such
by
whom
the
offence
comes
.
If
their
case
bee
such
that
so
many
woes
will
pursue
them
,
then
how
should
mens
bowels
earne
with
compassion
towards
them
,
and
out
of
Christian
pitie
commiserate
their
condition
?
The
course
of
the
World
is
to
reioyce
,
and
insult
ouer
such
.
That
is
not
lawfull
in
sinlesse
cases
,
Prou.
24.
17.
Reioyce
not
when
thine
enemy
fals
,
namely
,
into
some
outward
affliction
,
neither
let
thine
heart
bee
glad
when
hee
stumbles
;
Therefore
much
more
vnlawfull
in
cases
of
sin
,
and
scandal
.
This
highly
displeases
God
.
Others
it
may
be
reioyce
not
,
are
not
glad
,
but
in
the
meane
time
they
mourne
not
,
neither
are
they
in
sorrow
for
Gods
dishonour
,
or
the
offenders
danger
.
Surely
,
as
there
is
ioy
in
Heauen
when
one
sinner
repents
,
and
rises
,
so
should
there
be
sorrow
on
earth
,
when
one
man
professing
Christ
,
sinnes
,
and
fals
fowle
.
This
was
the
Corinthians
fault
,
1.
Cor.
5.
2.
And
you
are
puffed
vp
and
haue
not
rather
mourned
.
They
should
therefore
in
that
case
haue
mourned
,
and
sorrowed
as
for
Gods
dishonour
,
so
for
the
danger
into
which
that
man
by
his
scandal
had
brought
himselfe
.
And
this
being
done
might
be
a
great
helpe
to
stir
vp
a
man
falne
into
a
scandalous
sin
to
mourne
for
himselfe
.
For
when
hee
shall
see
others
lay
his
case
to
heart
,
and
to
be
so
sensible
of
his
ill
condition
,
how
may
it
stirre
vp
himselfe
to
take
his
condition
to
heart
much
more
.
It
is
said
that
Samuel
mourned
for
Saul
,
now
when
Saul
should
heare
that
Samuel
mourned
for
him
,
if
there
had
been
any
grace
in
his
heart
it
could
not
but
haue
made
him
mourne
for
himselfe
.
It
must
needs
haue
thus
wrought
vpon
him
.
Doth
Samuel
mourne
for
mee
,
and
lies
my
case
heauie
at
his
heart
?
Alas
then
what
cause
haue
I
to
mourne
for
my
selfe
.
It
is
I
that
haue
sinned
,
and
it
is
I
that
must
smart
.
What
is
it
to
Samuel
,
that
I
must
vndergoe
such
woe
,
if
therefore
hee
,
how
much
more
should
I
mourne
.
Thus
others
sorow
might
prouoke
such
to
mourne
.
3.
Lastly
,
this
seueritie
of
Gods
Iustice
considered
,
it
serues
for
the
terrour
,
and
the
humbling
of
such
by
whom
offences
come
.
Here
is
that
which
may
breake
the
hearts
of
them
,
and
make
them
melt
into
godly
sorrow
.
Woe
vnto
him
by
whom
an
offence
comes
.
Is
an
offence
come
by
thee
,
and
art
thou
falne
into
a
scandal
?
behold
here
a
woe
out
of
Christs
mouth
pursuing
thee
,
and
readie
to
arrest
thee
.
Behold
a
woe
posting
after
thee
to
blast
thee
in
thy
Name
,
to
brand
thee
with
Infamie
and
Reproach
.
A
woe
following
thee
to
cast
thee
out
of
the
hearts
,
and
societie
of
Gods
people
,
A
woe
following
thee
to
smite
thee
with
pouertie
and
sicknesse
,
A
woe
to
smite
thy
Family
,
thy
Children
.
And
shall
not
such
a
wo
terrifie
,
and
mightily
humble
thine
heart
?
How
should
the
dread
of
such
a
woe
hanging
ouer
thine
head
lay
thee
in
the
dust
?
If
a
man
had
no
care
of
his
owne
soule
,
or
no
care
of
his
credit
,
or
no
care
of
societie
with
the
faithfull
,
yet
if
a
man
had
but
any
bowels
of
nature
towards
his
poore
children
,
here
is
that
which
may
make
his
bowels
earne
and
roule
within
him
.
Alas
what
haue
I
done
?
I
haue
brought
a
woe
vpon
my selfe
,
and
children
.
Ah
,
sayes
Dauid
,
These
sheepe
what
haue
they
done
?
So
mayest
thou
,
Alas
,
these
poore
babes
,
and
innocent
Lambes
what
haue
they
done
?
An
heauie
woe
may
ouertake
and
smite
them
for
my
folly
.
Woe
is
me
,
the
cause
that
my
soule
hath
to
bee
humbled
,
Oh
the
cause
that
I
haue
to
put
my
mouth
in
the
duft
?
Here
is
that
which
should
make
a
man
hang
downe
his
head
〈…〉
sorrow
to
thinke
of
that
woe
,
〈◊〉
is
pursuing
him
at
the
heeles
.
If
a
man
had
a
Bayliffe
o●
a
Sergeant
alwayes
watching
▪
and
dogging
of
him
at
the
heeles
,
that
he
could
not
stirre
out
of
his
doores
,
but
hee
would
be
ready
to
haue
him
by
the
backe
,
in
what
a
deale
of
feare
would
a
man
bee
in
such
a
case
?
What
a
deale
of
care
would
hee
take
to
make
his
peace
,
and
compound
with
his
Creditours
?
Now
when
a
man
is
fallen
into
a
Scandal
presently
,
a
woe
is
sent
out
to
pursue
and
attach
such
a
sinner
,
oh
then
the
feare
,
the
depth
of
humiliation
and
sorrow
,
that
the
dread
of
this
woe
should
worke
in
such
a
man
?
It
should
make
him
doe
as
in
that
case
,
Prou.
6.
3
,
4.
Goe
humble
thy selfe
,
Giue
not
sleepe
to
thine
eyes
,
nor
slumber
to
thine
eye-lids
,
till
thou
hast
made
thy
peace
with
God
.
[
t
](A21049-e29300-b)
t
Grandi
plagae
alta
&
p●●●●xa
opus
est
medicina
.
Grande
scelus
grandem
habet
necessariam
satisfactionem
.
Ambros
▪
ad
Virg.
laps
.
Goe
and
doe
as
Lam.
3.
28
,
29
,
30.
Hee
sits
alone
and
keepes
silence
,
hee
puts
his
mouth
in
the
dust
if
so
bee
there
may
bee
hope
,
He
giues
his
cheek
to
him
that
smites
him
,
hee
is
filled
full
with
reproach
.
Sit
alone
and
keepe
silence
,
and
neuer
wonder
,
nor
murmure
that
thou
art
left
alone
,
but
Leuit.
26.
41.
accept
of
thy
punishment
.
And
certainly
,
where
a
man
is
truely
humbled
he
will
doe
so
.
Sit
alone
?
I
cannot
find
fault
with
it
,
I
deserue
it
,
accept
it
.
Oh
put
thy
mouth
in
the
dust
,
thou
that
hast
laid
thine
honor
in
the
dust
,
thou
that
hast
laid
the
honour
of
religion
in
the
dust
.
Giue
thy
cheekes
to
him
that
smites
.
Art
thou
reproached
,
and
filled
therewith
?
take
it
as
the
due
desert
of
thy
wayes
,
and
say
with
Ecebolius
lying
,
and
howling
at
the
Church
doore
,
[
u
](A21049-e29400-b)
u
Calcate
me
salem
insipidum
.
Socrat.
lib.
3.
cap.
11.
Trample
vpon
me
that
am
vnsauourie
salt
.
If
at
any
time
thou
beginne
to
haue
but
a
chearefull
thought
in
thine
heart
,
a
chearefull
looke
in
thy
face
,
a
chearefull
word
in
thy
mouth
,
dash
all
chearefull
thoughts
,
lookes
,
wordes
,
and
behauiours
,
dash
them
all
with
the
thoughts
of
this
woe
.
Thinke
still
where
euer
thou
art
,
what
euer
thou
art
doing
,
that
thou
hearest
the
sound
of
this
text
,
and
the
sound
of
this
Woe
,
ringing
in
thine
eares
,
Woe
to
him
by
whom
the
offence
comes
.
What
,
I
laugh
?
I
bee
merrie
and
iocund
?
I
bee
chearie
and
iolly
,
that
haue
such
a
Woe
hanging
ouer
mine
head
?
Oh
my
soule
!
droope
,
and
hang
downe
thine
head
,
and
be
in
bitternesse
of
spirit
,
and
[
y
](A21049-e29470-b)
y
Inhaere
poenitentiae
vsque
ad
finem
vitae
.
Ambros
.
ad
virg.
laps
.
neuer
haue
one
lightsome
looke
,
till
the
light
of
Gods
countenance
shine
vpon
thee
.
Who
knowes
if
God
should
see
a
man
thus
droope
vnder
the
Conscience
of
his
sinne
,
thus
laid
low
vnder
the
feare
of
this
Woe
,
but
God
of
his
mercie
might
in
some
measure
mitigate
this
Woe
,
at
least
might
shew
mercie
to
the
soule
in
its
peace
and
pardon
.
FINIS
.