pg 19Editor’s Notesermon 2Critical Apparatus| Preached at Lincolns Inne.[N2v]
- 2Matth. 18. 7.
- 3Wo unto the world, because of offences.
Editor’s Note4The Man Moses was very meeke, above all the men which were upon the faceNumb. 12.3. 5of the Earth. The man Moses was so; but the Child Jesus was meeker then Editor’s Note6he. Compare Moses with men, and Moses will scarce be parallel'd; Compare 7him with him, who being so much more then man, as that he was God too, was 8made so much lesse then man, as that he was a worme and no man, and Moses 9will not be admitted. If you consider Moses his highest expression, what Editor’s Note10he would have parted with for his brethren, in his Dele me, Pardon them, or blot 11my name out of thy book, yet Saint Pauls zeale will enter into the balance, and Editor’s Note12come into comparison with Moses in his Anathema pro fratribus, in that he 13wished himselfe to be separated from Christ, rather then his brethren should Editor’s Note14be. But what comparison hath a sodaine, a passionate, and indigested Editor’s Note15vehemence of love, expressed in a phrase that tasts of zeale, but is not done, 16(Moses was not blotted out of the book of life, nor Saint Paul was not separated 17from Christ for his brethren) what comparison hath such a love, that was but 18said, and perchance should not have been said (for, we can scarce excuse Moses, Editor’s Note19or Saint Paul, of all excesse and inordinatenesse, in that that they said) with a Editor’s Note20deliberate and an eternall purpose in Christ Jesus conceived as soon as we can 21conceive God to have knowen that Adam would fall, to come into this world, 22& dye for man, and then actually and really, in the fulnesse of time, to do so; 23he did come, and he did dye. The man Moses was very meeke, the child Editor’s Note24Jesus meeker then hee. Moses his meeknesse had a determination, (at least an Critical Apparatus25interruption, a discontinuance) when hee revenged the wrong of anotherExod.2. 12. Editor’s Note26upon that Egyptian whom he slew. But a bruised reed might have stoodEsay 42.3. 27unbroken, and smoking flax might have lien unquenched for ever, for all Editor’s NoteCritical Apparatus28Christ. And therefore though Christ send his Disciples to School, to theMat.23.2. Editor’s Note29Scribes and Pharisees, because they sate in Moses seat, for other lessons, yet 30for this, hee was their School-master himselfe, Discite à me, learne of mee, for11.29. 31I am meek. In this Chapter hee gives them three lessons in this doctrine of 32meeknesse; Hee gives them foundations, and upperbuildings, The Text, and a Editor’s Note33Comment, all the Elements of true instruction, Rule and Example. First, hee 34findes them contending for place, Quis maximus, who should be greatest inver.1. 35the kingdome of heaven. The disease which they were sick of, was truly an 36ignorance what this kingdome was; For, though they were never ignorant that pg 2037there should bee an eternall kingdome in heaven, yet they thought not that the 38kingdome of Christ here should onely be a spirituall kingdome, but they Editor’s Note39looked for a temporall inchoation of that kingdome here. That was their 40disease, and a dangerous one. But as Physitians are forced to doe sometimes, to Editor’s NoteCritical Apparatus41turne upon the present cure of some vehement symptome, and accident, and 42leave the consideration of the maine disease for a time, so Christ leaves the 43doctrine of the kingdome for the present, and does not rectifie them in that Editor’s Note44yet, but for this pestilent symptome, this malignant accident of precedency, 45and ambition of place, he corrects that first, and to that purpose gives them Editor’s Note46the example of a little child, and tells them, that except they become as humble, Editor’s Note47as gentle, as supple, as simple, as seely, as tractable, as ductile, as carelesse of 48place, as negligent of precedency, as that little child, they could not onely not 49be great, but they could not at all enter into the kingdome of heaven. He gives 50them a second lesson in this doctrine of meeknesse against scandals, and 51offences, against an easinesse in giving or an easinesse in taking offences. For, 52how well soever we may seeme to be in our selves, we are not well, if we Editor’s Note53forbear not that company, and abstaine not from that conversation, which by 54ill example may make us worse, or if wee forbear not such things, as, though 55[N3r]they bee in-|different in themselves, and can do us no harme, yet our example 56may make weaker persons then we are, worse, because they may come to doe 57as we do, and not proceed upon so good ground as we doe; They may sin in 58doing those things by our example, in which we did not sinne, because we 59knew them to be indifferent things, and therefore did them, and they did them 60though they thought them to bee sinnes. And for this Doctrine, Christ takes Editor’s Note61vers.8.an example very near to them, If thy hand, or foot, or eye offend thee, cut it off, 62pull it out. His third lesson in this doctrine of meeknes is against hardnesse of Editor’s Note63heart, against a loathnesse, a wearinesse in forgiving the offences of other men, Editor’s Note64vers.21.against us, occasioned by Peters question, Quoties remittam, How oft shall my 65brother sinne against me, and I forgive him? and the example in this rule Christ 66vers.28.hath wrapped up in a parable, The Master forgave his servant ten thousand Editor’s Note67Talents, (more money then perchance any private man is worth) and that Editor’s Note68servant took his fellow by the throat, and cast him into prison, because he did 69not presently pay an hundred pence, perchance fifty shillings, not three pound 70of our money: in such a proportion was Christ pleased to expresse the Masters Editor’s Note71inexhaustible largenesse and bounty, (which is himselfe,) and the servants Editor’s Note72inexcusable cruelty, and penuriousnesse, (which is every one of us.) The root 73of all Christian duties is Humility, meeknesse, that's violated in an ambitious 74precedency, for that implyes an over-estimation of our selves, and an under-75value of others; And it is violated in scandals, and offences, for that implies Editor’s Note76an unsetlednesse and irresolution in our selves, that we can bee so easily 77shaked, or a neglecting of weaker persons, of whom Christ neglected none; Editor’s Note78and it is violated in an unmercifulnesse, and inexorablenesse, for that implies an Editor’s Note79indocilenesse, that we will not learn by Christs doctrine; & an ungratefulnesse, 80that we will not apply his example, and do to his servants, as he, our Master, pg 21Editor’s Note81hath done to us: And so have you some Paraphrase of the whole Chapter, as it 82consists of Rules and Examples in this Doctrine of meeknes, endangered 83by pride, by scandall, by uncharitablenes. But of those two, pride & Critical Apparatus84uncharitablenes (though they deserve to be often spoken of,) I shal have no 85occasion from these words of my text, to speak, for into the second of these 86three parts, The Doctrine of scandals, our text fals, and it is a Doctrine very 87necessary, and seldome touched upon.
88As the words of our Text are, our parts must be three. First, that heavyDivisio. 89word Væ, woe; Secondly, that generall word, Mundo, Woe be unto the world; Editor’s Note90And lastly, that mischievous word, A scandalis, Woe bee unto the world because Critical Apparatus91of scandals, of offences. Each of these three words wil receive a twofold con-92sideration; for the first, Væ, is first Vox dolentis, a voice of condoling and 93lamenting, Christ laments the miseries imminent upon the world, because of Editor’s Note94scandals, and then it is Vox minantis, a voice of threatning, and intermination, Editor’s Note95Christ threatens, he interminates heavy judgements upon them, who occasion 96and induce these miseries by these scandals; This one Væ denotes both these; Editor’s Note97sorrow, and yet infallibility; They always go together in God; God is loath to 98doe it, and yet God will certainly inflict these judgements. The second word, 99Mundo, Woe be unto the world, lookes two ways too; Væ malis, woe unto evill 100men that raise scandals, væ bonis, woe unto them who are otherwise good Editor’s Note101in themselves, if they be so various, as to be easily shaked and seduced by Editor’s Note102scandals. And then upon the last word A scandalis, Woe be unto the world, 103because of scandals, of offences, wee must look two ways also; first, as it denotes 104Scandalum activum, a scandall given by another, and then, as it denotes 105Scandalum passivum, a scandal taken by another.
Editor’s NoteCritical Apparatus106First then, our first word, in the first acceptation thereof, is Væ1. Part. 107dolentis, the voice of condoling and lamentation; God laments the necessity Editor’s Note108that he is reduced to, and those judgements which the sinnes of men have 109made inevitable. In the person of the Prophets which denounced the Editor’s Note110judgements of God, it is expressed so, Onus Babylonis, Onus Egypti, Onus 111Damasci; O the burthen of Damascus, the burthen of Egypt, the burthen of Editor’s Note112Babylon; And not only so, but Onus visionis, Not onely that that judgment 113would be a heavy burthen, when it fell upon that Nation, but that the very Editor’s Note114pre-contemplation, and pre-denunciation of that judgement upon that people, Editor’s Note115was a burthen and a distastfull bitternesse, to the Prophet himself, that was Editor’s Note116sent upon that message. In reading of an Act of Parliament, or of any Law that Editor’s Note117inflicts the heaviest punishment that can be imagined upon a delinquent, and 118transgressour of that Law, a man is not often much affected, because hee needs 119not, when he does but read that law, consider that any particular man is fallen 120under the penalty, and bitternesse thereof. | But if upon evidence and verdict[N3v] 121he be put to give judgement upon a particular man that stands before him, at 122the bar, according to that Law, That that man that stands there that day, must 123that day be no man; that that breath breathed in by God, to glorify him, must pg 22Editor’s Note124be suffocated and strangled with a halter, or evaporated with an Axe, he must Editor’s Note125be hanged or beheaded, that those limbs which make up a Cabinet for that 126precious Jewell, the image of God, to be kept in, must be cut into quarters, or Editor’s Note127torne with horses; that that body which is a consecrated Temple of the Holy 128Ghost, must be chained to a stake, and burnt to ashes, hee that is not affected Editor’s Note129in giving such a judgment, upon such a man, hath no part in the bowels of Editor’s Note130Christ Jesus, that melt in compassion, when our sinnes draw and extort his 131Judgements upon us in the mouth of those Prophets, those men whom God Editor’s Note132Esa.1. 24.sends, it is so, and it is so in the mouth of God himself that sends them. Heu Critical Apparatus133vindicabor, (says God) Alas, I will revenge mee of mine enemies; Alas, I will, is 134Alas, I must, his glory compels him to doe it, the good of his Church, and the 135sustentation of his Saints compell him to it, and yet he comes to it with a Editor’s Note136condolency, with a compassion, Heu vindicabor, Alas, I will revenge mee of mine Editor’s Note137Ezech.6.11.enemies: so also in another Prophet, Heu abominationes, Alas for all the evill 138abominations of the house of Israel; for (as it is added there) they shall fall, (that Editor’s Note139is, they will fall) by the sword, by famine, by pestilence, and (as it follows) I will 140accomplish my fury upon them; Though it were come to that height, fury, and 141accomplishment, consummation of fury, yet it comes with a condolency, and 142compassion, Heu abominationes, Alas for all the evill abominations of the house of 143Israel, I would they were not so ill, that I might be better to them. Men sent by 144God do so, so does God that sends those men, & he that is both God and man, 145Christ Jesus does so too: We have but two clear records in the Scriptures of Editor’s Note146Ioh. 11.33.Christs weeping, and both in compassion for others; when Mary wept for her 147dead brother Lazarus, and the Jews that were with her wept too, Jesus also Editor’s Note148wept, and he groan'd in the spirit, and was troubled. This was but for the dis-Editor’s Note149comfort of one family, (it was not a mortality over the whole Country) It was Editor’s Note150but for one person in that family, (it was not a contagion that had swept, or did Editor’s Note151threaten the whole house) it was but for such a person in that family, as he Critical Apparatus152meant forthwith to restore to life again, and yet Iesus wept, & groaned in the Critical Apparatus153Spirit, & was trobled; he would not lose that opportunity of shewing his Editor’s Note154tendernesse, and compassion in the behalf of others. How vehement, how 155Luke. 19.41.passionate then, must we beleeve his other weeping to have been, when hee 156had his glorious and beloved City Jerusalem in his sight, and wept over that Editor’s Note157City, and with that stream of tears powred out that Sea, that tempestuous Sea, 158Mat. 23.34.those heavy judgements, which, (though he wept in doing it) he denounced Editor’s Note159upon that City, that glorious, that beloved City, which City (though Christ 160charge, to have stoned them that were sent to her, and to bee guilty of all the 1614. 5.righteous blood shed upon the earth) the holy Ghost cals the holy City for all 162that, not onely at the beginning of Christs appearance, (The Devill took him up 163into the holy City) (for at that time she was not the unholyer for any thing that 164shee had done upon the person of Christ,) but when they had exercised all 165their cruelty, even to death, the death of the Crosse upon Christ himselfe, Editor’s NoteCritical Apparatus166Mat. 27. 53.the Holy Ghost calls still the holy City; Many bodies of Saints, which pg 23Editor’s Note167slept, arose, and went into the holy City. When the Fathers take into their 168contemplation and discourse, that passionate exclamation of our Saviour upon Editor’s Note169the Crosse, My God, my God, why hast thou forsaken me? those blessed Fathers, 170that never thought of any such sense of that place, that Christ was, at that 171time, actually in the reall torments of hell, assign no fitter sense of those words, Editor’s Note172then that the foresight of those insupportable, and inevitable, and imminent 173judgements upon his City, and his people, occasioned that passionate 174exclamation, My God, my God, why hast thou forsaken me? That as, after he Editor’s Note175was ascended into heaven, he said to Saul, Cur me persequeris? He called SaulsActs 9.4. 176persecuting of his Church, a persecuting of him, so when hee considered that 177God had forsaken his people, his Citie, his Jerusalem, he cryed out, that God 178had forsaken him. God that sent the Prophets; the Prophets that were sent; Editor’s Note179Christ who was both, the person sent, and the sender, came to the inflicting 180and denouncing of judgements, with this Væ dolentis, a heart, and voice of 181condoling and lamentation.
Editor’s Note182Grieve not then the holy Spirit of God, says the Apostle; extort not from himEph. 4.30. 183those Judgements, which he cannot in justice forbear, and yet is grieved to 184inflict. How of-|ten doe we use that motive, to divert young men from some ill[N4r] 185actions, and ill courses, How will this trouble your friends, how will this grieve 186your Mother, this will kill your Father? The Angels of heaven who are of a 187friendship and family with us as they rejoyce at our conversion, so are they Editor’s Note188sorry and troubled at our aversion from God. Our sins have grieved our Editor’s NoteCritical Apparatus189Mother; that is, made the Church ashamed, and blush that she hath washed 190us, and clothed us, in the whitenesse and innocency of Christ Jesus in our 191baptisme, and given us his bloud to drinke in the other Sacrament. Our sins 192have made our mother the Church ashamed in her selfe, (we have scandalized 193and offended the Congregation) and our sinnes have defamed and dis-Editor’s Note194honoured our mother abroad, that is, imprinted an opinion in others, that that 195cannot be a good Church, in which we live so dissolutely, so falsely to our first Editor’s Note196faith, and contract, and stipulation with God in Baptisme. Wee have grieved 197our brethren, the Angels, our mother, the Church, and we have killed our Editor’s Note198Father: God is the father of us all; and we have killed him; for God hathMal. 2. 10. 199purchased a Church with his bloud, says Saint Paul. And, oh, how much more isAct. 20.28 200God grieved now, that we will make no benefit of that bloud which is shed for 201us, then he was for the very shedding of that bloud! We take it not so ill, Editor’s Note202(pardon so low a comparison in so high a mystery; for, since our blessed 203Saviour was pleased to assume that metaphor, and to call his passion a Cup,Mat.20.22 204and his death a drinking, we may be admitted to that Comparison of drinking 205too) we take it not so ill, that a man go down into our Cellar, and draw, and 206drinke his fill, as that he goe in, and pierce the vessells, and let them runne Editor’s Note207out, in a wastfull wantonnesse. To satisfie the thirst of our soules, there was 208a necessity that the bloud of Christ Jesus, should be shed; To satisfie Christs Editor’s Note209own sitio, that thirst which was upon him, when he was upon the Crosse, there 210was a necessity too, that Christ should bleed to death. On our part there was pg 24211an absolute and a primary necessity; God in his justice requiring a satisfaction, 212nothing could redeem us, by way of satisfaction, but the bloud of his Sonne. 213And though there were never act more voluntary, more spontaneous, then Editor’s Note214Christs dying for man, nor freer from all coaction, and necessity of that kind, Editor’s Note215yet after Christ had submitted himselfe to that Decree and contract that passed 216between him, and his Father, that he, by shedding his bloud, should redeem 217Mankind, there lay a necessity upon Christ himselfe to shed his bloud, as Editor’s Note218Luke 24.26.himselfe says first to his Disciples that went with him to Emaus, Nonne 219oportuit, ought not Christ to suffer all these things? do ye not find by the Editor’s NoteCritical Apparatus220verse 46.prophets that he was bound to do it? and then to his Apostles at Jerusalem, Sic 221oportuit, Thus it behoved Christ to suffer. There was then an absolute necessity Editor’s Note222upon us, an obedientiall necessity upon Christ, that his bloud must be shed; Editor’s Note223But to let him dye in a wantonnesse, to let out all that precious liquor, and Editor’s Note224taste no drop of it, to draw out all that immaculate and unvaluable bloud, and Editor’s Note225make no balsamum, no antidote, no plaister, no fomentation in the application 226of that bloud, to labour still under a burning fever of lust, and ambition, and Editor’s Note227presumption, and finde no cooling julips there, in the application of that 228bloud, to labour under a cold damp of indevotion, and under heartlesse Editor’s Note229desperation, and find no warming Cordialls there, to be still as farre under 230judgements and executions for sinne, as if there had been no Messias sent, no Critical Apparatus231ransome given, no satisfaction made, not to apply this bloud thus shed for us, 232by those meanes which God in his Church presents to us, this puts Christ to Editor’s Note233his wofull Interjection, to cast out this wo upon us, (which he had rather have 234left out) wo be unto the world, which, though it begin in a væ dolentis, a voice of 235condoling and lamenting, yet it is also væ minantis, a voice of threatning, and 236intermination, denoting the infallibility of Judgements, and that's our next 237consideration.
238Væ minantis.I thinke we find no words in Christs mouth so often, as væ, and Amen. Each 239of them hath two significations; as almost all Christs words, and actions have; Editor’s Note240consolation, and commination. For, as this væ signifies (as before) a sorrow, 241(wo, that is, wo is me, for this will fall upon you) and signifies also a Judgment 242inevitable and infallible, (wo, that is, wo be unto you, for this Judgement shall 243fall upon you) so Amen is sometimes vox Asserentis, and signifies verè, verily, 244Verily I say unto you, when Christ would confirm, and establish a beleefe in Editor’s Note245Iohn 14. 12.some doctrine, or promise of his, (as when he says Amen, Amen, verily verily 246I say unto you, he that beleeveth on me, the works that I doe, shall he doe also, and Editor’s Note247greater works then these shall he doe) so it is vox Asserentis, a word of assertion, 248[N4v]and it is also vox Deserentis, a word of desertion, when God denounces an | Critical Apparatus249Mat. 5. 26.infallibility, an unavoydablenesse, an inevitablenesse in his judgements, Amen 250dico, verily I say unto thee, thou shalt by no meanes come out thence till thou hast Editor’s Note251paid the uttermost farthing; so this Amen signifies Fiat, this shall certainly be 252thus done. And this seale, this Amen, as Amen is Fiat, is always set to his væ, 253as his væ, as his væ is vox minantis; whensoever God threatens any Judgement, pg 25254he meanes to execute that Judgement as farre as he threatens it; God threatens 255nothing in terrorem onely, onely to frighten us; every væ hath his Amen, every 256Judgement denounced, a purpose of execution. This then is our wofull case; 257every man may find upon record, in the Scriptures, a væ denounced upon that 258sinne, which he knows to be his sinne; and if there be a væ, there is an Amen 259too, if God have said it shall, it shall be executed, so that this is not an 260execution of a few condemned persons, but a Massacre of all: It is not Editor’s Note261a Decimation, as in a rebellion, to spare nine, and hang the tenth, but it is a 262washing, a sweeping away of all: every man may find a Judgement upon record 263against him. It doth not acquit him that he hath not committed an adultery; Editor’s Note264and yet, is he sure of that? He may have done that in a looke, in a letter, in a 265word, in a wish: It doth not acquit him, that he hath not done a murder; and yet, 266is he sure of that? He may have killed a man, in not defending him from the 267oppression of another, if he have power in his hand, and he may have killed 268in not relieving, if he have a plentifull fortune. He may have killed in not 269reprehending him who was under his charge, when he saw him kil himself in Editor’s Note270the sinful ways of death. As they that write of Poysons, and of those creaturesArdoinus. 271that naturally maligne and would destroy man, do name the Flea, as well as 272the Viper, because the Flea sucks as much bloud as he can, so that man is a 273murderer that stabs as deep as he can, though it be but with his tongue, with 274his pen, with his frowne; for a man may kill with a frowne, in withdrawing Editor’s Note275his countenance from that man, that lives upon so low a pasture as his 276countenance, nay he may kill with a smile, with a good looke, if he afford that 277good looke with a purpose to delude him. And, beloved, how many dye of this Editor’s Note278disease; how many dye laughing, dye of a tickling; how many are overjoyed 279with the good looks, and with the familiarity of greater persons then them-280selves, and led on by hopes of getting more, wast that they have? An adultery, a 281murder may be done in a dreame, if that dreame were an effect of a murderous, 282or an adulterous thought conceived before. The Apostle says, I know nothing1 Cor.4.4. Editor’s Note283by my selfe, yet am I not thereby justified, we sinne some sinnes, that all the 284world sees, and yet we see not, but then, how many more, which none in Editor’s Note285the world sees but our selves? Scarce any man scapes all degrees of any sinne; 286scarce any man some great degree of some great sinne; no man escapes so, but 287that he may find upon record, in the Scriptures, a væ, and an Amen, a 288Judgment denounced, and an execution sealed against him. And, if that be our 289case, where is there any roome for this milder signification of these two words, 290væ, and Amen, which we spoke of before, as they are words of Consolation? If Editor’s Note291because God hath said Stipendium peccati mors est, the wages of sinne is death, 292because I have sinned, I must dye, what can I doe in a Prayer? can I flatter 293God? what can I doe in an Almes? Can I bribe God, or frustrate his purpose? Editor’s NoteCritical Apparatus294Can I put an Euge upon his væ, a vacat upon his Fiat, a Nonobstante upon his Editor’s NoteCritical Apparatus295Amen? God is not man; not a false man that he can lie, nor a weake man that 296he can repent. Where then is the restorative, the consolatory nature of these 297words? In this, beloved, consists our comfort, that all Gods væ's and Amens, all pg 26Editor’s Note298judgments, and all his executions are Conditionall; There is a Crede & vives, Editor’s Note299Beleeve and thou shalt live; there is a Fac hoc & vives, doe this and thou shalt Editor’s Note300live; If thou have done otherwise, there is a Converte & vives, turne unto the 301Lord and thou shalt live; If thou have done so, and fallen off, there is a Editor’s Note302Revertere & vives, returne againe unto the Lord, and thou shalt live. How 303heavy so ever any of Gods judgements be, yet there is always roome for Davids 3042 Sam.12.22.question, Quis scit, who can tell whether God will be gracious unto mee? What 305better assurance could one have, then David had? The Prophet Nathan had Editor’s Note306told David immediately from the mouth of God, this child shall surely dye, and Editor’s Note307ratified it by that reason, because thou hast given occasion to the enemies of the Editor’s Note308Lord to blaspheme, this child shall surely dye, yet David fasted, and wept, and 309said, who can tell whether the Lord will be gratious unto me, that the child may 310live? There is always roome for Davids question, Quis scit, who can tell? Nay 311there is no roome for it, as it is a question of diffidence and distrust; every man 312may and must know, that whatsoever any Prophet have denounced against any 313[N5r]sinne | of his, yet there are conditions, upon which the Lord will be gracious 314and thy soule shall live. But if the first condition, that is Innocency, and the 315second, that is Repentance, be rebelliously broken, then every man hath his væ, 316and every væ hath his Amen, the judgements are denounced against him; and 317upon him they shall bee executed; for God threatens not to fright children; Editor’s Note318but the Mountains melt, and Powers, and Thrones, and Principalities tremble 319at his threatning. And so have you the doubled signification of the first word 320væ, as it is vox Dolentis, and as it is Vox minantis, God is loath, but God will 321infallibly execute his judgement, and we proceed to the extension of this væ, 322over all, væ mundo, woe unto the world, and the double signification of that 323word.
3242. Part. MundoI have wondred sometimes that that great Author, and Bishop in the Roman Editor’s Note325Church, Abulensis, is so free, as to confesse that some Expositors amongst 326them, have taken this word in our Text, Mundo, adjectivè, not to signify 327the world, but a clean person, a free man, that it should be væ immuni, woe 328unto him that is free from offences, that hath had no offences; perchance they Editor’s Note329mean from crosses. And so, though it be a most absurd, and illiterate, and Editor’s Note330ungrammaticall construction of the place that they make, yet there is a 331doctrine to bee raised from thence, of good use. As God brought light out 332of darknesse, and raises glory out of sin, so we may raise good Divinity out of 333their ill Grammar; for væ mundo, indeed, væ immuni, woe be unto him that Editor’s Note334hath had no crosses. There cannot be so great a crosse as to have none. I lack 335one loaf of that dayly bread that I pray for, if I have no crosse; for afflictions 336are our spirituall nourishment; I lacke one limb of that body I must grow into, Editor’s Note337which is the body of Christ Jesus, if I have no crosses; for, my conformity to 338Christ, (and that's my being made up into his body) must be accomplished in 339my fulfilling his sufferings in his flesh. So that, though our adversaries out of 340their ignorance mislead us in a wrong sense of the place; the Holy Ghost leads 341us into a true, and right use thereof. But there is another good use of their 342error too, another good doctrine out of their ill Grammar; Take the word 343mundo, adjectivè, for an adjective, and væ mundo, væ immuni, wo unto him that pg 27344is so free from all offences, as to take offence at nothing; to be indifferent to 345any thing, to any Religion, to any Discipline, to any form of Gods service; Editor’s Note346That from a glorious Masse to a sordid Conventicle, all's one to him; all one to Editor’s Note347him, whether that religion, in which they meet, and light candles at Noon; or Editor’s Note348that, in which they meet, and put out candles at midnight; what innovations, Editor’s Note349what alterations, what tolerations of false, what extirpations of true Religion 350soever come, it shall never trouble, never offend him; 'Tis true, Væ mundo Editor’s Note351indeed, wo unto him that is so free, so unsensible, so unaffected with any thing 352in this kinde; for, as to bee too inquisitive into the proceedings of the State, 353and the Church, out of a jealousie and suspicion that any such alterations, or 354tolerations in Religion are intended or prepared, is a seditious disaffection to Editor’s Note355the government, and a disloyall aspersion upon the persons of our Superiours, Editor’s Note356to suspect without cause, so, not to be sensible that the Catterpillars of the 357Roman Church, doe eat up our tender fruit, that the Jesuites, and other Editor’s Note358enginiers of that Church, doe seduce our forwardest and best spirits, not to be 359watchfull in our own families, that our wives and children and servants be not 360corrupted by them, for the Pastor to slacken in his duty, (not to be earnest in 361the Pulpit) for the Magistrate to slacken in his, (not to be vigilant in the 362execution of those Laws as are left in his power) væ mundo, væ immuni, woe Editor’s Note363unto him that is unsensible of offences. Jealously, suspiciously to mis-interpret 364the actions of our Superiours, is inexcusable, but so is it also not to feel how 365the adversary gains upon us, and not to wish that it were, and not to pray that Critical Apparatus366it may be otherwise; væ mundo, væ immuni, wo to him that is un-offended, 367unsensible, thus. But as I have wondred that that Bishop would so easily Editor’s Note368confesse, that some of their Expositors were so very unlearned, so barbarously 369ignorant, so enormously stupid, as to take this væ mundo adjectivè, so doe I 370wonder more, that after such confessions, and acknowledgements of such 371ignorances and stupidities amongst them, they will not remedy it in the cause, 372but still continue so rigid, so severe in the maintenance of their own Editor’s Note373Translation, their Vulgate Edition, as in places, and cases of doubt, not to 374admit recourse to the Originall, as to the Supreme Judge, nor to other 375Translations: for, by either of those ways, it would have appeared, that this væ 376mundo could not be | taken adjectivè, but is a cloud cast upon the whole[N5v] 377world, a woe upon all, no place, no person, no calling free from these scandals, Editor’s Note378and offences, from tentations, and tribulations; when there was a væ Sodom, Editor’s NoteCritical Apparatus379that God raigned fire and brimstone upon Sodom, yet there was a Zoar, whereGen. 19. Critical Apparatus380Lot might be safe. When there was a væ Egypto, wo and wo upon wo upon Editor’s Note381Ægypt, there was a Goshen, a Sanctuary for the children of God in Egypt. Editor’s Note382When there is a væ inhabitantibus, a persecution in any place, there is a Fuge 383in aliam, leave to fly into another City. But in such an extension, such an 384expansion, such an exaltation, such an inundation of woe, as this in our text, 385Væ mundo, woe to the world, to all the world, a tide, a flood without any ebbe, 386a Sea without any shoare, a darke skie without any Horizon; That though I doe pg 28Editor’s Note387withdraw my selfe from the wofull uncertainties, and irresolutions and Editor’s Note388indeterminations of the Court, and from the snares and circumventions of Editor’s Note389the City; Though I would devest, and shake off the woes and offences 390of Europe in Afrique, or of Asia in America, I cannot, since wheresoever, or 391howsoever I live, these woes, and scandals, and offences, tentations, and 392tribulations will pursue mee, who can expresse the wretched condition, the Editor’s Note393miserable station, and prostration of man in this world? væ mundo.
394Take the word, World, in as ill a sense as you will, as ill as when Christ says, Editor’s Note395Ioh.17. 9.I pray not for the world, (and they are very ill, for whom Christ Jesus who 396prayed for them that crucifyed him, would not pray:) Take the word world, in Editor’s Note3976.51.as good a sense as you will, as good as when Christ says, I give my flesh for the Editor’s Note398life of the world, (and they are very good that are elemented, made up with his Editor’s Note399flesh, and alimented and nursed with his blood:) Take it for the Elect, take it 400for the Reprobate, the Reprobate and the Elect too are under this væ, wo to the 401world, from tentations, and tribulations, scandals, and offences.
402So it is if the world be persons, and it is so also, if it be times; Take the world Editor’s Note4031 Ioh.2. 18.for the times wee live in now, and it is Novissima hora, this is the last time, and Editor’s Note404the Apostle hath told us, that the last times are the worst. Take the world for 4052. 2. 5the Old world, Originalis mundus, as Saint Peter call's it; the Originall world, of 406which, this world, since the flood, is but a copy, and God spared not the Old 407world, says that Apostle. Take it for an elder world then that, the world in 408Paradise, when one Adam, the Son of God, and one Eve produced by God, Critical Apparatus409from him, made up the world: or take it for an elder world then that, the world 410in heaven, when onely the Angels, and no other creatures made up the world; 411Take it any of these ways, we in this latter world do, Noah in the old world did, 412so did Adam in the world in Paradise, and so did the Angels in the oldest world 413of all, find these woes from offences, and scandals, tentations, and tribulations.
414So it is in all persons, in all men, so it is in all times, in all ages, and so it is in 415all places too; for hee that retires into a Monastery upon pretence of avoiding 416tentations, and offences in this world, he brings them thither, and hee meets Editor’s Note417them there; Hee sees them intramittendo, and extramittendo, he is scandalized 418by others, and others are scandalized by him. That part of the world that 419sweats in continuall labour in severall vocations, is scandalized with their Editor’s Note420laziness, and their riches, to see them anoint themselves with other mens 421sweat, and lard themselves with other mens fat; and then these retired and Editor’s Note422cloistrall men are scandalized with all the world, that is out of their walls. Editor’s Note423There is no sort of men more exercised with contentious and scandalous 424wranglings, then they are: for, first, with all eager animosity they prefer their 425Monasticall life before all other secular callings, yea, before those Priests, Editor’s Note426whom they call Secular Priests, such as have care of souls, in particular 427parishes, (as though it were a Diminution, and an inferiour state to have care 428of souls, and study and labour the salvation of others.) And then as they Editor’s Note429undervalue all secular callings, (Mechaniques, and Merchants, and Editor’s Note430Magistrates too) in respect of any Regular order, (as they call them) so with the pg 29431same animosity doe they prefer their own Order, before any other Order. 432A Carthusian is but a man of fish, for one Element, to dwell still in a Pond, in Editor’s Note433his Cell alone, but a Jesuit is a usefull ubiquitary, and his Scene is the Court, as 434well as the Cloister. And howsoever they pretend to bee gone out of the world, Editor’s Note435they are never the farther from the Exchange for all their Cloister; they buy, 436and sell, and purchase in their Cloister. They are never the farther from Editor’s Note437Westminster in their Cloister, they | occasion and they maintain suits from their[N6r] 438Cloister; and there are the Courts of Justice noted to abound most with suits, 439where Monasteries abound most. Nay, they are never the farther from the Editor’s Note440field for all their Cloister; for they give occasions of armies, they raise armies, 441they direct armies, they pay armies from their Cloister. Men should not Editor’s Note442retire from the mutuall duties of this world, to avoid offences, tentations, 443tribulations, neither doe they at all avoid them, that retire thus, upon that 444pretence.
Critical Apparatus445Shall we say then, as the Disciples said to Christ; If the case of the man be soMat. 19. 10. Editor’s Note446with his wife, it is not good to mary? If the world be nothing but a bed of Adders, 447a quiver of poysoned arrows, from every person, every time, every place, woes 448by occasion of offences, and scandals, it had been better God had made no 449world, better that I had never been born into the world, better, if by any 450meanes I could get out of the world quickly, shall we say so? God forbid. As Critical Apparatus451long as Job charged not God foolishly, it is said, in all this Job sinned not;1. 22. 452but when he came to curse his birth, and to loath his life, then Job charged 453God foolishly. When one Prophet (Eliah) comes to proportion God the meas-Editor’s Note4541 Reg. 19.4.ure of his corrections, Satis est, Lord, this is enough; Thou hast done enough, Editor’s Note455I have suffered enough, now take away my life. When another Prophet comesIon. 4. 456to wish his own death in anger, and to justify his anger, and dispute it out 457with God himselfe, for not proceeding with the Ninivites, as he would have 458had him doe; nay for the withering of his gourd that shadowed him, in all 459these, they did, in all such, we doe charge God foolishly; And shall we that are Editor’s Note460but wormes, but silke-wormes, but glow-wormes at best, chide God that hee Editor’s Note461hath made slow-wormes, and other venimous creeping things? shall we that Editor’s Note462are nothing but boxes of poyson in our selves, reprove God for making Toads 463and Spiders in the world? shall we that are all discord, quarrell the harmony of Editor’s Note464his Creation, or his providence? Can an Apothecary make a Soveraign triacle 465of Vipers, and other poysons, and cannot God admit offences, and scandals 466into his physick? scandals, and offences, tentations, and tribulations, are our Editor’s Note467leaven that ferment us, and our lees that preserve us. Use them to Gods glory, 468and to thine own establishing, and then thou shall be a particular exception to Editor’s Note469that generall Rule, the Væ mundo à scandalis, shall be an Euge tibi à scandalis, 470thou shalt see that it was well for thee, that there were scandals and offences 471in the world, for they shall have exercised thy patience, they shall have 472occasioned thy victory, they shall have assured thy triumph.pg 30
as to bee too inquisitive into the proceedings of the State, and the Church, out of a jealousie and suspicion that any such alterations, or tolerations in Religion are intended or prepared, is a seditious disaffection to the government, and a disloyall aspersion upon the persons of our Superiours, to suspect without cause, so, not to be sensible that the Catterpillars of the Roman Church, doe eat up our tender fruit, that the Jesuites, and other enginiers of that Church, doe seduce our forwardest and best spirits, . . . væ mundo, væ immuni, woe unto him that is unsensible of offences.
the Papists looke for a kind of Connivance [from the state] . . . . I wish the world may knowe I needed noe spurr[.] For a Peticion may seeme to import that I was slacke of my self . . . [in] promoteinge true Religion. . . . I dare say there hath beene noe slacknes neither in pruneing nor planting nor rooteinge out the weedes that may hinder the growthe thereof.'
(CD, iv. 71 (Pym's Diary))