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A SERMON PREACHED AT Pauls-Crosse. IOB 19.21. Haue pitie vpon me, haue pitie vpon me, (O yee my friends) for the hand of God hath touched mee.
A SERMON PREACHED AT Paul's-cross. JOB 19.21. Have pity upon me, have pity upon me, (Oh ye my Friends) for the hand of God hath touched me.
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AS the great Vniuerse, so the small World, Man is composed of, and diuided into two parts; Spirit and Body. The soule expresseth creatures immateriall; Angells:
AS the great Universe, so the small World, Man is composed of, and divided into two parts; Spirit and Body. The soul Expresses creatures immaterial; Angels:
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The body is the character of things materiall and corporall. The world was pure till man fell:
The body is the character of things material and corporal. The world was pure till man fell:
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the sinne of the little world cursed the greate one.
the sin of the little world cursed the great one.
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No sooner was Adam found guilty, but the earth was cursed, and that receiued punishment before the delinquent:
No sooner was Adam found guilty, but the earth was cursed, and that received punishment before the delinquent:
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yet not for its owne, but his sake. Man sinned, not the earth; the earth was cursed, not for its owne, but mans punishment:
yet not for its own, but his sake. Man sinned, not the earth; the earth was cursed, not for its own, but men punishment:
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The ground must be cursed ere man can be punished: the earth must be barren, ere Adam can sweat.
The ground must be cursed ere man can be punished: the earth must be barren, ere Adam can sweat.
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As of sinne, so is man the chiefe subiect of calamitie; each creature else for his sake, he for his owne.
As of sin, so is man the chief Subject of calamity; each creature Else for his sake, he for his own.
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Their punishment is not theirs, but his; and their vnhappinesse onely in order to his misery.
Their punishment is not theirs, but his; and their unhappiness only in order to his misery.
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The earth indeed was curst, man more; barrennesse seised on it, death on him. Rarò antecedentem scelestum Deseruit pede poena claude.
The earth indeed was cursed, man more; Barrenness seized on it, death on him. Rarò antecedentem scelestum Deseruit pede poena Claude.
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Punishment is light-footed, and will as soone reuenge God, as man can iniure him. Transgression is sometimes punished with the obiect it desires.
Punishment is lightfooted, and will as soon revenge God, as man can injure him. Transgression is sometime punished with the Object it Desires.
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Adam indeede by eating the forbidden fruit, knew good and euill; but 'twas a lamentable knowledge.Adam indeed by eating the forbidden fruit, knew good and evil; but 'twas a lamentable knowledge.
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He knew euill, but first in himselfe: the first science he had, was of his owne infirmity;
He knew evil, but First in himself: the First science he had, was of his own infirmity;
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for, He saw that he was naked. Gen. 3.7. Sometimes 'tis punish't by the contrary: Adam would no sooner haue beene as God, but he was as man;
for, He saw that he was naked. Gen. 3.7. Sometime it's punished by the contrary: Adam would not sooner have been as God, but he was as man;
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ambitious to be equall with the Almightie, he became inferiour to himselfe. By his owne power he would haue liued for euer, and therefore died presently;
ambitious to be equal with the Almighty, he became inferior to himself. By his own power he would have lived for ever, and Therefore died presently;
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for, By sinne death entred into the world. Loe then! he was no sooner sinfull, than miserable;
for, By sin death entered into the world. Lo then! he was no sooner sinful, than miserable;
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no sooner the subiect of transgression, than of affliction.
no sooner the Subject of Transgression, than of affliction.
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As then we deriue sinne from our parents, so it's punishment, and misery is as much ex traduce as guilt.
As then we derive sin from our Parents, so it's punishment, and misery is as much ex traduce as guilt.
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What man then liues and oft-times sinnes not? what man oft-times sinnes, and is not sometimes scourged? As then our affliction may be common,
What man then lives and ofttimes Sins not? what man ofttimes Sins, and is not sometime scourged? As then our affliction may be Common,
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so our compunction should be mutuall. Our brother is corrected to day, to morrow may be our course:
so our compunction should be mutual. Our brother is corrected to day, to morrow may be our course:
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Iob was afflicted in this Chapter, he knew his friends might be ere long (as indeed they were in the last Chapter, where he was faine to sacrifice for them:) and therefore exhorts them to bestow that vpon him in his calamitie, which they would be glad to beg of him in theirs;Job was afflicted in this Chapter, he knew his Friends might be ere long (as indeed they were in the last Chapter, where he was feign to sacrifice for them:) and Therefore exhorts them to bestow that upon him in his calamity, which they would be glad to beg of him in theirs;
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at least, that weake mercy of commiseration, and that small solace, Pitie. Haue pitie vpon me, haue pitie vpon me &c. Man and wife are one by a matrimoniall vnion;
At least, that weak mercy of commiseration, and that small solace, Pity. Have pity upon me, have pity upon me etc. Man and wife Are one by a matrimonial Union;
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Body and Soule make one by a naturall constitution. Each man hath in himselfe a state Oeconomicall;
Body and Soul make one by a natural constitution. Each man hath in himself a state Economical;
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Eue was married to Adam, the Body to the Soule. Adam then is both Adam and Eue, Soule and Body.Eue was married to Adam, the Body to the Soul. Adam then is both Adam and Eve, Soul and Body.
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The Serpent first beguiled Eue, then shee Adam: Vanity first cheats sense, then shee deceiues the soule.
The Serpent First beguiled Eue, then she Adam: Vanity First cheats sense, then she deceives the soul.
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As both haue sinned, so both are punished in the same order:
As both have sinned, so both Are punished in the same order:
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First Eue was chidden, then Adam. First the body is punished in this world, then the soule in the life to come.
First Eue was chidden, then Adam. First the body is punished in this world, then the soul in the life to come.
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The whole world of man transgressed in its parts; Adam and Eue, who were it: and, by a law of paritie, each of them is punished in their parts;
The Whole world of man transgressed in its parts; Adam and Eve, who were it: and, by a law of parity, each of them is punished in their parts;
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soule and body, which make vp them. The whole man then is afflicted in his parts:
soul and body, which make up them. The Whole man then is afflicted in his parts:
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looke but vpon this verse, and behold this afflicted man.
look but upon this verse, and behold this afflicted man.
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My Text is the Embleme of a wretched wight, where by a method Syntheticall, the sacred limmer proceeds from the parts to the whole.
My Text is the Emblem of a wretched wight, where by a method Synthetical, the sacred limmer proceeds from the parts to the Whole.
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First, there are two petitions correspondent to two parts:
First, there Are two petitions correspondent to two parts:
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Haue pitie vpon me: and againe, Haue pitie vpon me. Pitie my body, pitie my soule:Have pity upon me: and again, Have pity upon me. Pity my body, pity my soul:
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Both grounded vpon foure implicite reasons; two taken à Posse; for you may doe it, because 'tis Easie and Lawfull:
Both grounded upon foure implicit Reasons; two taken à Posse; for you may do it, Because it's Easy and Lawful:
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and two à Debito; for you most doe it, because 'tis commanded by Nature and by God.
and two à Debito; for you most doe it, Because it's commanded by Nature and by God.
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Secondly, the parties petitioned, O yee my friends. Thirdly, the reasons expressed on the petitioners part, moouing and perswading to the grant of his request;
Secondly, the parties petitioned, Oh ye my Friends. Thirdly, the Reasons expressed on the petitioners part, moving and persuading to the grant of his request;
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which in generall are three: 1. taken from the causes of his affliction, which here are two;
which in general Are three: 1. taken from the Causes of his affliction, which Here Are two;
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Instrumentall, s. The hand: prime Efficient, s. Of God. 2. taken from the action concrete, with its manner, s. Hath touched. 3. from the patient;
Instrumental, s. The hand: prime Efficient, s. Of God. 2. taken from the actium concrete, with its manner, s. Hath touched. 3. from the patient;
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the whole man, and but a fraile man, s. Mee. First then of the double petition:
the Whole man, and but a frail man, s. Me. First then of the double petition:
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Haue pitie vpon me, haue pitie vpon me. Have pity upon me, have pity upon me.
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Such was the loue of God to vs, that he would not make vs according to any image, but his owne:
Such was the love of God to us, that he would not make us according to any image, but his own:
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he would haue had vs no sooner men than sonnes; and the Creator vouchsafed to be the prototype of his creature.
he would have had us no sooner men than Sons; and the Creator vouchsafed to be the prototype of his creature.
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Yet the madnesse of our ambition fluttered to soare aboue the wisdome of his mercie:
Yet the madness of our ambition fluttered to soar above the Wisdom of his mercy:
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Coelum ipsum petimus stultitiâ. To be dust and ashes, was as much as by our owne nature we could be;Coelum ipsum Petimus stultitiâ. To be dust and Ashes, was as much as by our own nature we could be;
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yet to be but a little inferiour to God, was to be lesse than wee would be.
yet to be but a little inferior to God, was to be less than we would be.
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How faine we would haue beene as God himselfe!
How feign we would have been as God himself!
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and nothing could satisfie the stupide pride of our finite nature, saue to be absolutely equall with an insinite essence.
and nothing could satisfy the stupid pride of our finite nature, save to be absolutely equal with an Infinite essence.
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So foolish was our first rebellion, that nothing could be the obiect of its aime, saue the vanitie of a contradiction.
So foolish was our First rebellion, that nothing could be the Object of its aim, save the vanity of a contradiction.
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Thus in defacing his image, we vncreated his worke, and by the defect of a new creation, made our selues what he made vs not.
Thus in defacing his image, we uncreated his work, and by the defect of a new creation, made our selves what he made us not.
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Now, if he that is not with him, be against him; he that is not like him, is so dislike him, that hee is contrarie.
Now, if he that is not with him, be against him; he that is not like him, is so dislike him, that he is contrary.
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As then we walked stubbornely against him, so hath he walked stubbornely against vs, reuenging our dislike of his likenesse,
As then we walked stubbornly against him, so hath he walked stubbornly against us, revenging our dislike of his likeness,
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and by his iustice punishing the contempt of his mercy.
and by his Justice punishing the contempt of his mercy.
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So that now our miserie is squared to our happinesse, and our sense as naturally admits the obiect that it hates, as that it likes.
So that now our misery is squared to our happiness, and our sense as naturally admits the Object that it hates, as that it likes.
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The eye can as easily see a ghastly pale, as a pleasing white; our flesh may be as soone scorched with heate, as recreated by a refreshing lukewarmth.
The eye can as Easily see a ghastly pale, as a pleasing white; our Flesh may be as soon scorched with heat, as recreated by a refreshing lukewarmth.
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The eare can as properly heare the Toade as the Nighingale, and all our senses receiue as naturally their punishments as their blessings.
The ear can as properly hear the Toad as the Nighingale, and all our Senses receive as naturally their punishments as their blessings.
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Nor is the soule exempted from this affliction, but must haue as great a share with the body in miserie as it had in sinne;
Nor is the soul exempted from this affliction, but must have as great a share with the body in misery as it had in sin;
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which though it haue not sense, it may haue a compassion and a fellow-feeling by the vertue of its vnion.
which though it have not sense, it may have a compassion and a fellow-feeling by the virtue of its Union.
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It willes the wel-fare of its nearest neighbour, the body;
It wills the welfare of its nearest neighbour, the body;
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which being tortur'd its desire is crossed, and the contradiction of the will is the tartest punishment of the soule.
which being tortured its desire is crossed, and the contradiction of the will is the tartest punishment of the soul.
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My Text is compassed with the complaint of this double affliction, as the man of the Text (Iob) is with the miserie it selfe; My Text is compassed with the complaint of this double affliction, as the man of the Text (Job) is with the misery it self;
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He cries out in the 20. verse, My bone cleaueth to my skin, and I haue escaped with the skin of my teeth.
He cries out in the 20. verse, My bone cleaveth to my skin, and I have escaped with the skin of my teeth.
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Loe the distresse of his bodie.
Lo the distress of his body.
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Againe he expostulates in the 22. verse, Why doe you persecute me as God, and are not satisfied with my flesh? Loe here the anguish of his soule.
Again he expostulates in the 22. verse, Why do you persecute me as God, and Are not satisfied with my Flesh? Lo Here the anguish of his soul.
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This double affliction then may well require a two-fold petition for a two-fold commiseration;
This double affliction then may well require a twofold petition for a twofold commiseration;
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Haue pitie vpon me, haue &c. Thus farre the petition hath respected the two-fold subiect of calamitie.Have pity upon me, have etc. Thus Far the petition hath respected the twofold Subject of calamity.
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Now, because that request is neuer peremptorie, which intercedes by the mediation of reason, 'tis best we should a-while haue respect vnto the foure implicite reasons;
Now, Because that request is never peremptory, which intercedes by the mediation of reason, it's best we should awhile have respect unto the foure implicit Reasons;
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two taken à Posse, for 'tis easie and lawfull; and two á Debito, for 'tis commanded by Nature and God.
two taken à Posse, for it's easy and lawful; and two á Debito, for it's commanded by Nature and God.
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And first of the first, Tis easie.
And First of the First, This easy.
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To be bad when there is a possibility for vs to be good, argues a neglect;
To be bad when there is a possibility for us to be good, argues a neglect;
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to be bad when it is easie to be good, inferres a voluntarie rebellion.
to be bad when it is easy to be good, infers a voluntary rebellion.
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It would be an unnaturall contumacie to struggle against an offred vertue, and a studdied sinne to be vicious with difficulty.
It would be an unnatural contumacy to struggle against an offered virtue, and a studied sin to be vicious with difficulty.
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Teares are as easie as affection, and compassion as common as loue.
Tears Are as easy as affection, and compassion as Common as love.
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If our friend be well, we must needes ioy, and if he be ill, by the same necessitie we must weepe:
If our friend be well, we must needs joy, and if he be ill, by the same necessity we must weep:
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NONLATINALPHABET. If we can ioy, we can grieue; teares are common to both, and each of them equally challenge a compassion.
. If we can joy, we can grieve; tears Are Common to both, and each of them equally challenge a compassion.
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As easily as we can embrace, we can pitie; and be with as little difficultie compassionate, as passionate.
As Easily as we can embrace, we can pity; and be with as little difficulty compassionate, as passionate.
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It is a trouble to be hard hearted, and it was more paine for Ioseph to refraine himselfe than to weepe, Gen. 45.1. 'Tis no labour to be pitifull;
It is a trouble to be hard hearted, and it was more pain for Ioseph to refrain himself than to weep, Gen. 45.1. It's no labour to be pitiful;
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for they that are weakest, are mostinclined to it; Women. Pharaoh, that could ride in a Chariot, was hard hearted;
for they that Are Weakest, Are mostinclined to it; Women. Pharaoh, that could ride in a Chariot, was hard hearted;
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but his daughter, a Virgin, not capable of labour, had compassion vpon Moses. The men were dogged that could striue against commiseration,
but his daughter, a Virgae, not capable of labour, had compassion upon Moses. The men were dogged that could strive against commiseration,
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and those children of Israel which wept at Christs death, were the Daughters of Ierusalem.
and those children of Israel which wept At Christ death, were the Daughters of Ierusalem.
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So easie it is for that sex to pitie, which by its nature is not of force to rebell against its nature.
So easy it is for that sex to pity, which by its nature is not of force to rebel against its nature.
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Pitie then is our owne, for it is ingraffed;
Pity then is our own, for it is Ingrafted;
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tis harder to be stonie than relenting, and a prodigie to be cruel, none to be mercifull.
this harder to be stony than relenting, and a prodigy to be cruel, none to be merciful.
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NONLATINALPHABET. Athanasius tells vs that signes and miracles are the onely effects of Gods power, but loue and compassion are the naturall fruits of mans will.
. Athanasius tells us that Signs and Miracles Are the only effects of God's power, but love and compassion Are the natural fruits of men will.
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So that we need not take paines to entertaine lenitie, sith 'tis in our owne power to be mercifull.
So that we need not take pains to entertain lenity, sith it's in our own power to be merciful.
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Thus condolencie is so properly, so genuinely ours, that we can hardly be vnmercifull;
Thus condolencie is so properly, so genuinely ours, that we can hardly be unmerciful;
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and therefore in the fable of Lycaon, the Poet iudiciously makes it the miraculous worke of a strange metamorphosis,
and Therefore in the fable of Lycaon, the Poet judiciously makes it the miraculous work of a strange metamorphosis,
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for a man to become a Wolfe.
for a man to become a Wolf.
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We are so our selues when we are compassionate, that when we are vnmercifull we are not our selues.
We Are so our selves when we Are compassionate, that when we Are unmerciful we Are not our selves.
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NONLATINALPHABET. Hardnesse of heart is not the worke of the creation, but of the Deuill; and crueltie alwaies followes either a base or a domineering distemperature. . Hardness of heart is not the work of the creation, but of the devil; and cruelty always follows either a base or a domineering distemperature.
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The proud cannot brooke pitie, supposing all, saue themselues (who are worst) worthy of punishment. The proud cannot brook pity, supposing all, save themselves (who Are worst) worthy of punishment.
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He that is iniured is an enemie to it, for he imagines reuenge; and he that is iniurious, for he is only intent on malice.
He that is injured is an enemy to it, for he imagines revenge; and he that is injurious, for he is only intent on malice.
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Briefly, it is a stranger to the fearlesse, desperate and the cowardly fearefull: the one is so carelesse of himselfe, that he forgets to pitie another;
Briefly, it is a stranger to the fearless, desperate and the cowardly fearful: the one is so careless of himself, that he forgets to pity Another;
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the other is so carefull of himselfe, that he hath no leisure to pitie another. Loe here the quintaine, the troupe of the Deuill;
the other is so careful of himself, that he hath no leisure to pity Another. Loe Here the quintain, the troop of the devil;
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Pride, Reuenge, Malice, Despaire, and Feare; the lame and crooked nurses of vnmercifulnesse.
Pride, Revenge, Malice, Despair, and fear; the lame and crooked Nurse's of unmercifulness.
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The defects of nature are the sources of crueltie, and the distemperatures of the soule, the sole enemies of compassion.
The defects of nature Are the sources of cruelty, and the distemperatures of the soul, the sole enemies of compassion.
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Yet (good God) how well we could be ought but what we are!
Yet (good God) how well we could be ought but what we Are!
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we could performe any thing saue our taske, and be easily compassionate if it were not easie.
we could perform any thing save our task, and be Easily compassionate if it were not easy.
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Thus doe we warre against pietie; chusing rather to be vicious with difficultie, than vertuous with ease.
Thus do we war against piety; choosing rather to be vicious with difficulty, than virtuous with ease.
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Rather than we will be good, we will sweate to be bad; and by a mis-guided election, rather seeke a Viper which we know will sting vs,
Rather than we will be good, we will sweat to be bad; and by a misguided election, rather seek a Viper which we know will sting us,
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than receiue any refection which we know will nourish vs. Thus when God offers vs bread, we choose a stone;
than receive any refection which we know will nourish us Thus when God offers us bred, we choose a stone;
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he giues vs a fish, and we aske a serpent. But stay:
he gives us a Fish, and we ask a serpent. But stay:
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our nature is so bad, that it will be good, though but by its owne iustification.
our nature is so bad, that it will be good, though but by its own justification.
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Rather than our iudgements shall faile, our inuentions shall preuadicate. Malignant mindes must be constant, though against reason;
Rather than our Judgments shall fail, our Inventions shall preuadicate. Malignant minds must be constant, though against reason;
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and will striue to prooue that bad, which they cannot indure should be stiled good. Tis no argument (they'l say) to prooue compassion good, because tis easie;
and will strive to prove that bad, which they cannot endure should be styled good. This no argument (They'll say) to prove compassion good, Because this easy;
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for so most sins should be iustified. The answer to which, drawes vs to the consideration of the second reason;
for so most Sins should be justified. The answer to which, draws us to the consideration of the second reason;
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for tis not barely easie, but withall iustifiable: 'tis Lawfull. NONLATINALPHABET. Tis Xenophons iudgement: what is iust, is lawfull;
for this not barely easy, but withal justifiable: it's Lawful.. This Xenophons judgement: what is just, is lawful;
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and what is reasonable, is iust. Vertue is measured by reason, and hath principally its nature from election.
and what is reasonable, is just. Virtue is measured by reason, and hath principally its nature from election.
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Reason is a diuine gift, though it be naturall, and can aswell make a vertue, as sense a vice. The flesh is weake;
Reason is a divine gift, though it be natural, and can aswell make a virtue, as sense a vice. The Flesh is weak;
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I but the spirit is willing: an intemperate body may desire badly: but a well guided soule makes the action vertuous.
I but the Spirit is willing: an intemperate body may desire badly: but a well guided soul makes the actium virtuous.
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Mercie, as a sensitiue passion, may be meere triuiall and idle: Mercie, as a motion of the minde, guided by reason, is a beautifull vertue.
Mercy, as a sensitive passion, may be mere trivial and idle: Mercy, as a motion of the mind, guided by reason, is a beautiful virtue.
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Now because vertue hath its extreames, and the Deuill can turne himselfe from blacke to white;
Now Because virtue hath its extremes, and the devil can turn himself from black to white;
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from the extreame to appeare the meane; from the Prince of darknesse to se•me an Angell of light:
from the extreme to appear the mean; from the Prince of darkness to se•me an Angel of Light:
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we must seeke how to finde the meane, and refuse the extreames; to entertaine the Angell, and cast out the Deuill.
we must seek how to find the mean, and refuse the extremes; to entertain the Angel, and cast out the devil.
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To the performance of which, we must first define Pitie, shewing what it is; then, manifest the persons whom it respects.
To the performance of which, we must First define Pity, showing what it is; then, manifest the Persons whom it respects.
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But before we proceede to define, let Logicke moderate vs; for because of the ambiguous terme Misericordia, Mercie, tis best to diuide.
But before we proceed to define, let Logic moderate us; for Because of the ambiguous term Misericordia, Mercy, this best to divide.
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Tis taken then two waies, as only intimating commiseration, or withall implying succour. S. Gregorie makes the diuision, and proportions fit termes to the diuiding members.
This taken then two ways, as only intimating commiseration, or withal implying succour. S. Gregory makes the division, and proportions fit terms to the dividing members.
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Per misericordiam miserentis affectum intelligimus, per miserationem verò misericordiae exhibitionem signamus. The word is either taken for a naked pitie, onely commiserating misfortunes, without giuing reliefe:Per misericordiam miserentis affectum intelligimus, per miserationem verò Mercy exhibitionem signamus. The word is either taken for a naked pity, only commiserating misfortunes, without giving relief:
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or for a compassion attended with a beneficence, which implies an actuall exhibition of succour. The first is most properly meant in my Text, the second is a naturall consequent: both may be handled;
or for a compassion attended with a beneficence, which Implies an actual exhibition of succour. The First is most properly meant in my Text, the second is a natural consequent: both may be handled;
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but to auoyde confusion and tediousnesse, the first onely in the doctrine.
but to avoid confusion and tediousness, the First only in the Doctrine.
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Pitie then is defined to be Alienae miseriae in corde nostro compassio, a deepe and hearty fellow-feeling of anothers miserie.
Pity then is defined to be Alien miseriae in cord nostro Compassion, a deep and hearty fellow-feeling of another's misery.
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From which obserue these foure Canons. First, there must be a feeling or sorrow.
From which observe these foure Canonas. First, there must be a feeling or sorrow.
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Thus in the extremity of commiseration the Prophet cryeth, My bowells shall sound like an Harpe for Moab,
Thus in the extremity of commiseration the Prophet Cries, My bowels shall found like an Harp for Moab,
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& mine inward parts for Kirharesh; Isay. 16.11. Secondly, there must be a fellow-feeling; compassion as well as passion:& mine inward parts for Kirharesh; Saiah 16.11. Secondly, there must be a fellow-feeling; compassion as well as passion:
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for we must slere cum flentibus; weepe with those that weepe, Rom. 12.15. Thirdly, we must haue a respect to Miserie;
for we must slere cum flentibus; weep with those that weep, Rom. 12.15. Thirdly, we must have a respect to Misery;
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Misericordiae propriasedes miseria est, saith S. Bernard: Felicitie requires no pitie, but miserie is the only seate of mercy. Mercy propriasedes Miseria est, Says S. Bernard: Felicity requires no pity, but misery is the only seat of mercy.
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Lastly, it must be Alienae miscria, of anothers vnhappines. Our pitie hath respect to others, not our selues;
Lastly, it must be Alien miscria, of another's unhappiness. Our pity hath respect to Others, not our selves;
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and if we are sad for our own miserie, 'tis Dolor, not Compassio; Anguish, not Pitie.
and if we Are sad for our own misery, it's Dolour, not Compassion; Anguish, not Pity.
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Sothen, if we haue not feeling, we are not passionate; if we haue not fellow-feeling, we are 〈 ◊ 〉 cōpassionate.
Sothen, if we have not feeling, we Are not passionate; if we have not fellow-feeling, we Are 〈 ◊ 〉 compassionate.
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The definition then includes a re••on, & that respect brings vs to the persons. The consideration of whom swayes the ballance, and makes our pitie either friuolous or discreet.
The definition then includes a re••on, & that respect brings us to the Persons. The consideration of whom sways the balance, and makes our pity either frivolous or discreet.
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Now the persons to be itied, are to be considered in respect of their coniunction to the parties pitying:
Now the Persons to be itied, Are to be considered in respect of their conjunction to the parties pitying:
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The coniunction may be three-fold, 1. Naturall, as of a Kinsman to a Kinsman; Ciuill, as of a Countriman to a Countriman;
The conjunction may be threefold, 1. Natural, as of a Kinsman to a Kinsman; Civil, as of a Countryman to a Countryman;
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3. Spirituall, as of a Christian to a Christian. We ought indeede to pitie all, but these per prius. Charitie begins at home:
3. Spiritual, as of a Christian to a Christian. We ought indeed to pity all, but these per prius. Charity begins At home:
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we owe it to each man, but first to the nearest. Vertue and Grace ('tis Aquin as his simile) imitate Nature;
we owe it to each man, but First to the nearest. Virtue and Grace (it's Aquinas as his simile) imitate Nature;
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the fire first warmes what is like it, and next it. The ayre can sooner participate of the fires heate, than the water;
the fire First warms what is like it, and next it. The air can sooner participate of the fires heat, than the water;
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and the flame soonest heats that which naturally is most propense and inclining to warmth. So though our Compassion extends to all, it first respects the nearest.
and the flame soonest heats that which naturally is most propense and inclining to warmth. So though our Compassion extends to all, it First respects the nearest.
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Religion and policie prescribe an order to our loue, and naturally our affection is as neere as nature.
Religion and policy prescribe an order to our love, and naturally our affection is as near as nature.
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Puto quidem esse vim charitatis vnam, multas tamen habere causas & multos ordines diligendi, saith S. Origen. We may loue, and consequently pitie, all; Puto quidem esse vim charitatis vnam, multas tamen habere causas & multos ordines diligendi, Says S. Origen. We may love, and consequently pity, all;
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yet some first and most, and one commiseration may haue diuers degrees. The beautifull and deformed may be both beloued, yet the fairest best:
yet Some First and most, and one commiseration may have diverse Degrees. The beautiful and deformed may be both Beloved, yet the Fairest best:
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I may commiserate a friends case, yea and an enemies too, yet my friends first.
I may commiserate a Friends case, yea and an enemies too, yet my Friends First.
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Ioseph fed all Egypt, but he placed his father and his brethren in the best of the land, Gen. 47.11. He sold foode to the Egyptians, verse 14. but hee nourished them;Ioseph fed all Egypt, but he placed his father and his brothers in the best of the land, Gen. 47.11. He sold food to the egyptians, verse 14. but he nourished them;
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vers. 12. S. Paul suffered persecution for the Gentiles, but he could wish himselfe separated from Christ for his bretheren his kinsmen according to the flesh, Rom. 9.3. Israel was commanded to entertaine strangers gently, Leuit. 19.33. but they wept bittery for the destruction of their countrimen the Beniamites; Iudg. 21.2. Dauid indeed pitied and reuenged the soiourning Iebusites:
vers. 12. S. Paul suffered persecution for the Gentiles, but he could wish himself separated from christ for his brethren his kinsmen according to the Flesh, Rom. 9.3. Israel was commanded to entertain Strangers gently, Levites 19.33. but they wept bittery for the destruction of their countrymen the Benjaminites; Judges 21.2. David indeed pitied and revenged the sojourning Jebusites:
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But Ieremy compiled a whole booke of Lamentations for his natiue City Ierusalem.
But Ieremy compiled a Whole book of Lamentations for his native city Ierusalem.
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Briefly, Abraham may be kinde to Hagar, but he must loue Sarah. It was grieuous in his sight to part with Ishmael, yet he must not be heire with his sonne Isaack: For we must doe good to all men, Briefly, Abraham may be kind to Hagar, but he must love Sarah. It was grievous in his sighed to part with Ishmael, yet he must not be heir with his son Isaac: For we must do good to all men,
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but specially to those that are of the houshould of faith, Gal. 6.10. These three things then, Religion, Kindred, and Country, claime the first title in our affection, and consequently in our compassion;but specially to those that Are of the household of faith, Gal. 6.10. These three things then, Religion, Kindred, and Country, claim the First title in our affection, and consequently in our compassion;
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and that commiseration which orderly respects them, is naturall, lawfull, and sanctified.
and that commiseration which orderly respects them, is natural, lawful, and sanctified.
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These indeed inferre a priority in mercy, but insinuate not so clearly the legitimacy of Pitie it selfe.
These indeed infer a priority in mercy, but insinuate not so clearly the legitimacy of Pity it self.
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Now this lawfulnesse we may collect from the motiues to commiseration, and the causes of affliction.
Now this lawfulness we may collect from the motives to commiseration, and the Causes of affliction.
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The motiues are of two sorts, 1. A parte miserentis, 2. à parte eius cuius miseremur:
The motives Are of two sorts, 1. A part miserentis, 2. à parte eius cuius miseremur:
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the one is grounded in the party pitying, the other proceeds from the person pitied.
the one is grounded in the party pitying, the other proceeds from the person pitied.
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The causes of compassion, in respect of the person pitying, are three: 1. Dilectio. 2. Coniunctio. 3. Assimilatio: Loue, Kindred and equalitie, or likenesse. The first is Loue:
The Causes of compassion, in respect of the person pitying, Are three: 1. Love. 2. Coniunctio. 3. Assimilatio: Love, Kindred and equality, or likeness. The First is Love:
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There is a body as well by loue as by nature; the difference is, that two naturall bodies make but one by friendship.
There is a body as well by love as by nature; the difference is, that two natural bodies make but one by friendship.
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As one naturall body hath onely its owne sense, so two bodies, made one by friendship, hath but one feeling.
As one natural body hath only its own sense, so two bodies, made one by friendship, hath but one feeling.
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So that pitie is as naturall as sense, and compassion as proper to friends as passion to men.
So that pity is as natural as sense, and compassion as proper to Friends as passion to men.
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All things are common amongst friends; then so is miserie: for affliction is as selfe-communicatiue as happinesse.
All things Are Common among Friends; then so is misery: for affliction is as selfe-communicatiue as happiness.
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My friend is as mine owne soule, Deut. 13.6. Thus if I loue my friend, I am but penè alter, scarce another;My friend is as mine own soul, Deuteronomy 13.6. Thus if I love my friend, I am but penè alter, scarce Another;
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so that I account his paine my griefe, and what he vndergoes properly, I must suffer, at least by reputation.
so that I account his pain my grief, and what he undergoes properly, I must suffer, At least by reputation.
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The second motiue is Coniunction and nearenesse; which we haue before touched. The third is Assimilation or likenesse.
The second motive is Conjunction and nearness; which we have before touched. The third is Assimilation or likeness.
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If the winde can scatter dust, then à simili, why cannot the breath of Gods nostrills scatter vs which are but dust? If one man be in miserie, we are men too,
If the wind can scatter dust, then à simili, why cannot the breath of God's nostrils scatter us which Are but dust? If one man be in misery, we Are men too,
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& but men, and may be iust so afflicted. Aetas parentum peior auis — we are all no better than our brethren;
& but men, and may be just so afflicted. Aetas Parents peior auis — we Are all no better than our brothers;
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not so good as our fathers. If they be punished, so may we; if bad be scourged, why should worse looke for happinesse? If Iob be punished,
not so good as our Father's. If they be punished, so may we; if bad be scourged, why should Worse look for happiness? If Job be punished,
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why may not his friends be tormented? Saul persecutes Dauid; and what Supersedeas hath hee,
why may not his Friends be tormented? Saul persecutes David; and what Supersedeas hath he,
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but that for all that the Philistims may scorne him? Iacob was as wise,
but that for all that the philistines may scorn him? Iacob was as wise,
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as aged, and pitied the Shechemites his neighbours, knowing that the rest of his neighbours might ere long haue had cause to pitie him:
as aged, and pitied the Shechemites his neighbours, knowing that the rest of his neighbours might ere long have had cause to pity him:
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If the inhabitants of the land should haue gathered themselues together against him being few in number,
If the inhabitants of the land should have gathered themselves together against him being few in number,
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and so he and his house should haue beene destroyed, Gen. 34.30. If then we pitie others, we put our compassion to vse;
and so he and his house should have been destroyed, Gen. 34.30. If then we pity Others, we put our compassion to use;
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we lend our mercie to our owne profit, and onely store it to receiue it at neede.
we lend our mercy to our own profit, and only store it to receive it At need.
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Thus our mercie reflects vpon vs, and our compassion to others includes as much respect to our selues as them.
Thus our mercy reflects upon us, and our compassion to Others includes as much respect to our selves as them.
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Now if we should onely pitie them for our owne sakes, it would be Philautie, not Charitie;
Now if we should only pity them for our own sakes, it would be Philauty, not Charity;
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a selfe-affection, not a brotherly compassion. There must be then causa NONLATINALPHABET, as well as NONLATINALPHABET;
a self-affection, not a brotherly compassion. There must be then causa, as well as;
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The obiect must impell to, as much as we in our selues can be mooued to grant.
The Object must impel to, as much as we in our selves can be moved to grant.
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So that we must weigh the motiues, aswell in respect of the partie pitied, as the partie pitying.
So that we must weigh the motives, aswell in respect of the party pitied, as the party pitying.
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Now that motiue is onely one, Miserie; which in respect of the person, its subiect, is two-fold. Involuntary;
Now that motive is only one, Misery; which in respect of the person, its Subject, is twofold. Involuntary;
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which befalls vs against our will: and voluntarie, which in some manner takes ground from our owne consent.
which befalls us against our will: and voluntary, which in Some manner Takes ground from our own consent.
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Involuntarie vnhappinesse is of two sorts; Either Naturall, when any defect is in and by Nature:
Involuntary unhappiness is of two sorts; Either Natural, when any defect is in and by Nature:
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as blindnesse, lamenesse, and such like imperfections vnauoidable: Or casuall, as when from any thing we expect good, and it happens euill.
as blindness, lameness, and such like imperfections unavoidable: Or casual, as when from any thing we expect good, and it happens evil.
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So Iobs children met to be familiar and merry together, and the house fell vpon them.
So Jobs children met to be familiar and merry together, and the house fell upon them.
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So Mephibosheth in hast to be saued, was lamed. These two sorts of vnhappinesse, may iustly chalenge pitie.
So Mephibosheth in haste to be saved, was lamed. These two sorts of unhappiness, may justly challenge pity.
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Wherfore Christ had compassion vpon the blinde man, Iohn 9.6. and Dauid vpon lame Mephibosheth, 2. Sam. 9.10.
Wherefore christ had compassion upon the blind man, John 9.6. and David upon lame Mephibosheth, 2. Sam. 9.10.
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Now our calamitie may be termed voluntary two wayes; Ratione non euitationis, & ratione electionis in causâ.
Now our calamity may be termed voluntary two ways; Ration non euitationis, & ratione electionis in causâ.
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Eyther in not auoyding it when we may; as when either by contempt or neglect we runne head-long into any imminent danger:
Either in not avoiding it when we may; as when either by contempt or neglect we run headlong into any imminent danger:
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Or in willing vnhappinesse in its cause; which is, when we will the cause of miserie;
Or in willing unhappiness in its cause; which is, when we will the cause of misery;
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for so consequently we will miserie it selfe. He that eates knowne poyson, doth in some manner desire sicknesse.
for so consequently we will misery it self. He that eats known poison, does in Some manner desire sickness.
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He that wills the transgression of the law, willes consequently the punishment. He that must needs sin, must needs die;
He that wills the Transgression of the law, wills consequently the punishment. He that must needs sin, must needs die;
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and he that willes the one, desires the other. Israel will die if they will sin:
and he that wills the one, Desires the other. Israel will die if they will sin:
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wherfore God (as it were wondring at their vnnaturall desire) askes them not why they will sinne,
Wherefore God (as it were wondering At their unnatural desire) asks them not why they will sin,
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but why they will die, Ezskiel 33.11.
but why they will die, Ezskiel 33.11.
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So these two sorts are so farre from moouing to pitie, that they excite to punishment.
So these two sorts Are so Far from moving to pity, that they excite to punishment.
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So then, all poore are not alike to be pitied. Cain was a wanderer, so was Iacob: but Cain a Vagabond, Iacob a Pilgrim;
So then, all poor Are not alike to be pitied. Cain was a wanderer, so was Iacob: but Cain a Vagabond, Iacob a Pilgrim;
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the one to be punished, the other to be relieued. He that will not auoide an apparent affliction, is worthy to receiue it.
the one to be punished, the other to be relieved. He that will not avoid an apparent affliction, is worthy to receive it.
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And if Shimei wil not keepe his bounds, but rashly goe ouer the riuer Kidron, good reason hee should be smitten that he die. And if Shimei will not keep his bounds, but rashly go over the river Kidron, good reason he should be smitten that he die.
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Bona est misericordia, sed non debet esse contra iudicium, saith S. Augustine. Mercy is good, but then inordinate, when against iustice. Bona est misericordia, sed non debet esse contra iudicium, Says S. Augustine. Mercy is good, but then inordinate, when against Justice.
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We know by the immutable decree of God, that bloud is to be shed for bloud:
We know by the immutable Decree of God, that blood is to be shed for blood:
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If then the murtherer will needs be glutted with bloud, let him buy it with the payment of his owne;
If then the murderer will needs be glutted with blood, let him buy it with the payment of his own;
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and receiue what consequently he wills, the punishment. His bloud shall be vpon him, and our eie must not pitie him.
and receive what consequently he wills, the punishment. His blood shall be upon him, and our eye must not pity him.
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Notwithstanding, voluntarie affliction doth not alwayes exclude commiseration, but only, or at least chiefly when it is offensiue to Iustice. Misereremei, non quia dignus,
Notwithstanding, voluntary affliction does not always exclude commiseration, but only, or At least chiefly when it is offensive to Justice Misereremei, non quia Dignus,
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sed quia inops & pauper sum ego. Iustitia meritum quaerit, misericordia miseriam intuetur. Ver a misericordia non iudicat, sed afficit. sed quia Inops & pauper sum ego. Iustitia Merit Query, misericordia Miseriam intuetur. Ver a misericordia non iudicat, sed afficit.
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Thus S. Bernard teacheth how to aske mercy by his owne petition.
Thus S. Bernard Teaches how to ask mercy by his own petition.
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Haue compassion (saith he) vpon me, not because I deserue it, but because I want it. Iustice lookes for merit; Mercie takes notice of miserie;
Have compassion (Says he) upon me, not Because I deserve it, but Because I want it. justice looks for merit; Mercy Takes notice of misery;
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and true commiseration argues not by reason, but affects with passion. Samuel mourned for disobedient Saul, respecting his distresse not his sinne.
and true commiseration argues not by reason, but affects with passion. Samuel mourned for disobedient Saul, respecting his distress not his sin.
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And Dauid sorrowed for that trayterous parricide, Absalom: his teares indeed were in vaine, yet they were pious because pitifull.
And David sorrowed for that traitorous Parricide, Absalom: his tears indeed were in vain, yet they were pious Because pitiful.
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We may bestow pitie vpon an offendour that is dying; not to saue him, but to comfort him:
We may bestow pity upon an Offender that is dying; not to save him, but to Comfort him:
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we may pitie an offendour that is liuing, Ad sustentationem naturae, non ad fomentum culpae.
we may pity an Offender that is living, Ad sustentationem naturae, non ad Fomentum Culpae.
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We may haue compassion vpon his nature in which he is like vs, and not cherish his vice, in which we should be dislike him.
We may have compassion upon his nature in which he is like us, and not cherish his vice, in which we should be dislike him.
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From these it is euident, how far compassion is lawfull, and how inordinate.
From these it is evident, how Far compassion is lawful, and how inordinate.
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But because the word Lawfull may only insinuate a tolerancie (for things indifferent, and not in themselues absolutely good, may be permitted,
But Because the word Lawful may only insinuate a tolerancy (for things indifferent, and not in themselves absolutely good, may be permitted,
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and according to that acceptation lawfull) the next reason challenges place; which is grounded vpon command: and first of Nature.
and according to that acceptation lawful) the next reason challenges place; which is grounded upon command: and First of Nature.
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NONLATINALPHABET, saith Athanasius. God hath so guided Nature, that shee makes her best workes, as like as shee can to God.
, Says Athanasius. God hath so guided Nature, that she makes her best works, as like as she can to God.
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Man was created according to his owne image, and is naturally in nothing more like him than in mercy.
Man was created according to his own image, and is naturally in nothing more like him than in mercy.
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In each creature there is vestigium creatoris, the foot-steppe of the creator; in man his image.
In each creature there is vestigium Creatoris, the footstep of the creator; in man his image.
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The most sauage cruelty hath its limits: Beares agree amongst themselues; and the Canibals that deuoure their enemies, nourish their neighbours.
The most savage cruelty hath its Limits: Bears agree among themselves; and the Cannibals that devour their enemies, nourish their neighbours.
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As bodies are naturally contiguous, so are our affections: Wee are as neere by loue as they by touch.
As bodies Are naturally contiguous, so Are our affections: we Are as near by love as they by touch.
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A man had as good be a stocke, as a man without a neighbour. Wee are better than beasts only in discourse;
A man had as good be a stock, as a man without a neighbour. we Are better than beasts only in discourse;
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so that our perfection depends vpon a fellow. The cause why this fellowship is so necessarie, is the necessity of a mutuall reliefe;
so that our perfection depends upon a fellow. The cause why this fellowship is so necessary, is the necessity of a mutual relief;
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which is as well afforded by compassion, as in a gift. My minde may be as liberall as my hand;
which is as well afforded by compassion, as in a gift. My mind may be as liberal as my hand;
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and if pouertie curbe my bounty, yet maugre misfortune I can bestow the naturall beneuolence of pitty:
and if poverty curb my bounty, yet maugre misfortune I can bestow the natural benevolence of pity:
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Which is to be accepted, sith it was the commendations of Agesilaus, that NONLATINALPHABET.
Which is to be accepted, sith it was the commendations of Agesilaus, that.
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Hee respected those friends that would doe him a curtesie, more than those that could doe it; He respected those Friends that would do him a courtesy, more than those that could do it;
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preferring the beneuolence of minde, to the possible beneficence of fortune. If I cannot grieue, yet I can loue;
preferring the benevolence of mind, to the possible beneficence of fortune. If I cannot grieve, yet I can love;
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if by misfortune I cannot succour, yet by nature I can pity.
if by misfortune I cannot succour, yet by nature I can pity.
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By commiseration though I cannot free my friend, yet I can ease him, Nor is it my sorrow that so helpes him, but its cause, Affection:
By commiseration though I cannot free my friend, yet I can ease him, Nor is it my sorrow that so helps him, but its cause, Affection:
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for it addes ioy to the afflicted, that hee is beloued euen to compassion. As wee are men, wee must be sociable;
for it adds joy to the afflicted, that he is Beloved even to compassion. As we Are men, we must be sociable;
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if wee bee sociable, when occasion serues wee must pitty. That loue is counterfeit which cannot grieue, & societie is nothing worth without symphathie.
if we be sociable, when occasion serves we must pity. That love is counterfeit which cannot grieve, & society is nothing worth without symphathie.
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So rarely inbred is this passion, that there is scarce any thing attained so easily, and good so naturally.
So rarely inbred is this passion, that there is scarce any thing attained so Easily, and good so naturally.
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Misericordia pias mentes ad compassionem dolentium necessario cogit affectu, saith S. Bernard. Mercie is so naturall to good mindes, that it doth not perswade to compassion, but compell.Misericordia pias mentes ad compassionem dolentium Necessarily cogit affectu, Says S. Bernard. Mercy is so natural to good minds, that it does not persuade to compassion, but compel.
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So that though they would not pitie, yet they must; it being to them so naturall that it is vnauoidable.
So that though they would not pity, yet they must; it being to them so natural that it is unavoidable.
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Now as nature rules the creatures, so the Creator rules nature;
Now as nature rules the creatures, so the Creator rules nature;
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so that her prescript is but subordinate to his law, and shee onely proclaimes what God first decrees.
so that her prescript is but subordinate to his law, and she only proclaims what God First decrees.
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Thus we may inferre that it is Gods commandement, because hers;
Thus we may infer that it is God's Commandment, Because hers;
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but by reason that we may see the Almighties will in the bright mirrour the Scripture clearer than in that dimme one of Nature, 'tis safest to haue recourse to it, where we shall finde that also: It is commanded by God.
but by reason that we may see the Almighty's will in the bright mirror the Scripture clearer than in that dim one of Nature, it's Safest to have recourse to it, where we shall find that also: It is commanded by God.
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Estote misericordes, sicut & pater vester est misericors, saith Christ, S. Luk. 6.36. Be yee mercifull as your Father is mercifull. Actum est. Estote Mercy, sicut & pater vester est misericors, Says christ, S. Luk. 6.36. Be ye merciful as your Father is merciful. Acts est.
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A further proofe might sauour of incredulitie. Loe here the command both of God and Nature;
A further proof might savour of incredulity. Loe Here the command both of God and Nature;
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'tis the Decree of Iesus Christ, God and Man. In which is a precept and an exhortation.
it's the decree of Iesus christ, God and Man. In which is a precept and an exhortation.
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He cōmands by his power, Be yee mercifull; and perswades by an example; Sicut pater &c. As your Father is mercifull.
He commands by his power, Be ye merciful; and persuades by an Exampl; Sicut pater etc. As your Father is merciful.
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That statute must needs be good, which God enacts, and that action must needs therefore be iust, of which he is the example.
That statute must needs be good, which God enacts, and that actium must needs Therefore be just, of which he is the Exampl.
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Our first parents desired to be as God, and their ambition was rebellion. Yet loe we must labour to be as God, and our desire shall be religion.
Our First Parents desired to be as God, and their ambition was rebellion. Yet lo we must labour to be as God, and our desire shall be Religion.
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To aspire to be equall with God, is treason against his Maiestie: to indeauour to be like him, is obedience to his precept.
To aspire to be equal with God, is treason against his Majesty: to endeavour to be like him, is Obedience to his precept.
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The pride of their ambition attempted an equalitie; but the loue of our obedience aimes at a likenesse.
The pride of their ambition attempted an equality; but the love of our Obedience aims At a likeness.
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His mercie is aboue all his workes, wherefore if you will be most like him, Estote misericordes; Be you mercifull;
His mercy is above all his works, Wherefore if you will be most like him, Estote Mercy; Be you merciful;
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so you shall be as neere him by assimilation, as your first parents were distant by their ambition.
so you shall be as near him by assimilation, as your First Parents were distant by their ambition.
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Their vainly intended equalitie was punished with iudgment, and your likenesse in mercy shall be rewarded with mercy.
Their vainly intended equality was punished with judgement, and your likeness in mercy shall be rewarded with mercy.
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Deus non miseretur nisi propter amorem in quantum nos amat vt aliquid sui, saith Aquinas. God therefore pities vs, Deus non miseretur nisi propter amorem in quantum nos amat vt Aliquid sui, Says Aquinas. God Therefore pities us,
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because he loues vs, and onely loues vs because we are like him.
Because he loves us, and only loves us Because we Are like him.
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He will pitie the mercifull, because he loues them, and he will loue them because they are so like him.
He will pity the merciful, Because he loves them, and he will love them Because they Are so like him.
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Wherfore he will be mercifull vnto the mercifull; and therefore Blessed are the mercifull, for they shall obtaine mercie, S. Mat. 5.7. Heark beloued;
Wherefore he will be merciful unto the merciful; and Therefore Blessed Are the merciful, for they shall obtain mercy, S. Mathew 5.7. Hark Beloved;
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Blessed are the mercifull, not barely happie; honoured with riches of god, not with the slender opulency of fortune.Blessed Are the merciful, not barely happy; honoured with riches of god, not with the slender opulency of fortune.
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Are there any then amongst you (my brethren) which haue cloathed Christ when he was naked, fed him when hee was hungrie,
are there any then among you (my brothers) which have clothed christ when he was naked, fed him when he was hungry,
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and giuen him drinke when he was thirstie? if there be any, Come yee blessed of the Lord, and inherit the kingdome, prepared for you from the foundations of the world.
and given him drink when he was thirsty? if there be any, Come ye blessed of the Lord, and inherit the Kingdom, prepared for you from the foundations of the world.
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Inherit that in this world by the stable possession of a certaine hope, which you shall inherit in the life to come, in the fulnesse of ioy for euermore.
Inherit that in this world by the stable possession of a certain hope, which you shall inherit in the life to come, in the fullness of joy for evermore.
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Be not slow to pitie, for it is easie; bee not doubtfully curious to receiue it, for it is lawfull:
Be not slow to pity, for it is easy; be not doubtfully curious to receive it, for it is lawful:
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Refuse it not stubbornly, sith 'tis naturall; at least condemne it not rebelliously: for 'tis the command of God.
Refuse it not stubbornly, sith it's natural; At lest condemn it not rebelliously: for it's the command of God.
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Pitie thy kinsmen with Ioseph, for they are thy flesh. Haue compassion vpon thy countrimen with Ieremy, for they are thy brethren:
Pity thy kinsmen with Ioseph, for they Are thy Flesh. Have compassion upon thy countrymen with Ieremy, for they Are thy brothers:
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Be mercifull to those of thy religion, for yee are one in Christ Iesus; yee are of one houshold of faith.
Be merciful to those of thy Religion, for ye Are one in christ Iesus; ye Are of one household of faith.
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Pitie thy brother for his owne sake; for so thou maiest comfort him: haue compassion vpon him for thine own sake;
Pity thy brother for his own sake; for so thou Mayest Comfort him: have compassion upon him for thine own sake;
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for so thou maiest expect a retributiō in thy misery. Giue vnto the poore, & so lend vnto the Lord, and he wil pay thee:
for so thou Mayest expect a retribution in thy misery. Give unto the poor, & so lend unto the Lord, and he will pay thee:
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or giue vnto the poore, & so pay vnto the Lord what he hath lent thee.
or give unto the poor, & so pay unto the Lord what he hath lent thee.
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Quid habes quod non accepisti? What hast thou, which thou hast not receiued? & what canst thou bestow,Quid habes quod non accepisti? What hast thou, which thou hast not received? & what Canst thou bestow,
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but what thou hast borrowed? If thou giuest to the poore, thou giuest to Christ;
but what thou hast borrowed? If thou givest to the poor, thou givest to christ;
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if thou giuest to Christ, thou giuest to God: Nor is it so much a gift as a debt;
if thou givest to christ, thou givest to God: Nor is it so much a gift as a debt;
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Deillius das qui iubet vt des. Deillius das qui iubet vt des.
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May not God do what he wil with his own? If his eye be good, let not yours be therefore euill.
May not God do what he will with his own? If his eye be good, let not yours be Therefore evil.
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For what you bestow is none of yours, but his only that commands you to giue it.
For what you bestow is none of yours, but his only that commands you to give it.
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If then God forgiue thee thy debt, take not thy brother by the throat for his.
If then God forgive thee thy debt, take not thy brother by the throat for his.
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Doth the poore owe thee any thing? remit it: for in hauing more than is necessary for thee, thou owest as much to him.
Does the poor owe thee any thing? remit it: for in having more than is necessary for thee, thou owest as much to him.
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If thou hast more than thou needest, thou hast more than thine own. Superflua diuitum necessaria sunt pauperum.
If thou hast more than thou Needest, thou hast more than thine own. Superflua diuitum necessaria sunt Pauperum.
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The ouerplus of the rich are the necessaries of the poore. A niggardly hand may oppresse as much as a violent. The overplus of the rich Are the necessaries of the poor. A niggardly hand may oppress as much as a violent.
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Res alienae possidentur, cum superflua possidentur. Rest Alien possidentur, cum superflua possidentur.
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When you whoord vp that which you do not want, you spoyle the poore of that which they want.
When you whoord up that which you do not want, you spoil the poor of that which they want.
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Anobis extrahitur crudeliter quod consumitur inaniter. That is cruelly extorted from the needy, which is lauishly spent vpon thy lust.Anobis extrahitur crudeliter quod consumitur inaniter. That is cruelly extorted from the needy, which is lavishly spent upon thy lust.
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Sith then God hath giuen to thee, imitate him in being bountifull to thy brother.
Sith then God hath given to thee, imitate him in being bountiful to thy brother.
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Let Gods almes be thy almes, and what his mercie hath bestowed vpon thee, let thy pitie diuide vnto thy neighbour.
Let God's alms be thy alms, and what his mercy hath bestowed upon thee, let thy pity divide unto thy neighbour.
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Briefly, though the Shabeans robbe Iob, yet let Eliphaz pity him:
Briefly, though the Shebna's rob Job, yet let Eliphaz pity him:
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though the Lord by affliction trye him yet let Bildad and Zophar haue compassion vpon him;
though the Lord by affliction try him yet let Bildad and Zophar have compassion upon him;
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and though he be persecuted by Satan his enemie, yet at least, Haue pitie vpon him (O yee his friends).
and though he be persecuted by Satan his enemy, yet At least, Have pity upon him (Oh ye his Friends).
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Friends! yea, but very small ones;Friends! yea, but very small ones;
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In my Text they are put in a parenthesis, and are no neerer than almost quite out.
In my Text they Are put in a parenthesis, and Are no nearer than almost quite out.
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Prosperitie may haue choise of acquaintance; but onely miserie is the touch-stone of a friend. 'Tis true indeed, the Man of the East had diuers friends, but now they abhorre,
Prosperity may have choice of acquaintance; but only misery is the touchstone of a friend. It's true indeed, the Man of the East had diverse Friends, but now they abhor,
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and are turned against the poore man, Iob, Iob. 19.19.
and Are turned against the poor man, Job, Job 19.19.
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So fickle is the amity of parasiticall friends, that the inconstancy of time and fortune can sterne its Nature.
So fickle is the amity of parasitical Friends, that the inconstancy of time and fortune can stern its Nature.
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Now if we will loue constantly, we must loue well; and if we will loue well, we must loue vertuously.
Now if we will love constantly, we must love well; and if we will love well, we must love virtuously.
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So that our friendship must principally respect goodnesse, both in our selues and friends. He that cannot affect himselfe, cannot affect another;
So that our friendship must principally respect Goodness, both in our selves and Friends. He that cannot affect himself, cannot affect Another;
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and he that loues iniquitie, cannot loue himselfe: For he hates his owne soule, Psalm. 11.15.
and he that loves iniquity, cannot love himself: For he hates his own soul, Psalm. 11.15.
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Cum ergo edissem animam meam, verum amicum quomodò habere poteram, ea mihi optantem in quibus ipse meipsum patiebar inimicum? saith S. Augustin. If in louing sinne I hate my soule, Cum ergo edissem animam meam, verum Amicum quomodò habere Poteram, ea mihi optantem in quibus ipse meipsum patiebar Inimicum? Says S. Augustin. If in loving sin I hate my soul,
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how can my vicious friend be my true friend, which onely can wish that content vnto me, the desire of which makes me an enemy to my selfe? If then our selues be bad, we cannot loue our friends wel:
how can my vicious friend be my true friend, which only can wish that content unto me, the desire of which makes me an enemy to my self? If then our selves be bad, we cannot love our Friends well:
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& again, if our friends be bad they cannot loue vs well.
& again, if our Friends be bad they cannot love us well.
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The wicked is alwayes conscious of his owne vnfaithfulnesse, and iealous of his fellowes constancy by his guiltinesse of his owne inconstancy;
The wicked is always conscious of his own unfaithfulness, and jealous of his Fellows constancy by his guiltiness of his own inconstancy;
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he loues without trust, as if he would one day hate, and his friendship is alwaies startled with suspition.
he loves without trust, as if he would one day hate, and his friendship is always startled with suspicion.
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The vicious then cannot loue, for they dare not trust; though they be confederate and ioyned by company, they are diuided in heart:
The vicious then cannot love, for they Dare not trust; though they be confederate and joined by company, they Are divided in heart:
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so that religion onely and goodnesse can vnite the soules.
so that Religion only and Goodness can unite the Souls.
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A vertuous friend-ship corrects Nature, and what shee hath diuided in bodies, it makes one in affection.
A virtuous friendship corrects Nature, and what she hath divided in bodies, it makes one in affection.
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Wherefore the Poet liuely insinuates the nearenesse of friends by diuiding their soule: as though there were not two soules, but one parted;
Wherefore the Poet lively insinuates the nearness of Friends by dividing their soul: as though there were not two Souls, but one parted;
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so that himselfe had but — Animae dimidium — halfe a soule; his friend had the other part, and they two had but one life.
so that himself had but — Spirits Dimension — half a soul; his friend had the other part, and they two had but one life.
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S. Augustine commends this most significant and expressiue description of true friendship by sharing of spirits,
S. Augustine commends this most significant and expressive description of true friendship by sharing of spirits,
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and the Scripture properly exemplifies in two religious friends; for the soule of Ionathan was knit with the soule of Dauid, 1. Sam. 18.1.
and the Scripture properly exemplifies in two religious Friends; for the soul of Ionathan was knit with the soul of David, 1. Sam. 18.1.
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So almost were they one, that they could not be absolutely two; and the only difference between them was, that each might be but halfe the other.
So almost were they one, that they could not be absolutely two; and the only difference between them was, that each might be but half the other.
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This amitie is as constant as neare, and cannot be dissolued, vnlesse the friend should be vnioynted from himselfe.
This amity is as constant as near, and cannot be dissolved, unless the friend should be unjointed from himself.
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If Iobs friends had beene such, his petition would haue beene granted before framed;
If Jobs Friends had been such, his petition would have been granted before framed;
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and as soone as he had felt affliction, he might haue demanded pitie by the title of a Symphathie.
and as soon as he had felt affliction, he might have demanded pity by the title of a Symphathie.
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But they are not so affectionate as to condole, nor so neare as to haue a fellow-feeling.
But they Are not so affectionate as to condole, nor so near as to have a fellow-feeling.
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Wherefore if he will require compassion, he must pleade for it; which he doth in the next place, by shewing the causes of his affliction. and first the instrumentall:
Wherefore if he will require compassion, he must plead for it; which he does in the next place, by showing the Causes of his affliction. and First the instrumental:
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For the hand of God hath touched me. For the hand of God hath touched me.
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Quemadmodum in oculo contemplatio, sic in manu actio intelligitur, saith S. Augustine. The eye and the hand are the principall instruments of sense. Quemadmodum in oculo contemplatio, sic in manu actio intelligitur, Says S. Augustine. The eye and the hand Are the principal Instruments of sense.
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The one of seeing, the nobler sense of discipline: The other of feeling, the most necessarie to the simple being.
The one of seeing, the Nobler sense of discipline: The other of feeling, the most necessary to the simple being.
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So that as we vnderstand contemplation by the Eye, so we intimate power and action by the hand.
So that as we understand contemplation by the Eye, so we intimate power and actium by the hand.
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Per manus intelliguntur opera, saith S. Origen. The hand is the most operatiue instrument of the will;Per manus intelliguntur opera, Says S. Origen. The hand is the most operative Instrument of the will;
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and what we doe by it commonly, we expresse by it. So that nature hath established it a custome:
and what we do by it commonly, we express by it. So that nature hath established it a custom:
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and in most common-wealths at any publicke election, the motion of the hand declares the assent of the will.
and in most commonwealths At any public election, the motion of the hand declares the assent of the will.
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Vultu manu { que } assentiebantur, saith Tacitus. In the Romane Senat they manifested fested their consent by holding vp their hands; Vultu manu { que } assentiebantur, Says Tacitus. In the Roman Senate they manifested feasted their consent by holding up their hands;
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and in their Armies too, to auoide the confusion of vocal suffrages, it was a militarie custome to signifie their mindes by their hands:
and in their Armies too, to avoid the confusion of vocal suffrages, it was a military custom to signify their minds by their hands:
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withall intimating by that instrument of vigour and force, not onely their approbation, but also their constancie and readinesse to the maintaining their resolution so expressed.
withal intimating by that Instrument of vigour and force, not only their approbation, but also their constancy and readiness to the maintaining their resolution so expressed.
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The Scriptures are as copious of testimonies, as their authors of customes. We will vrge a few.
The Scriptures Are as copious of testimonies, as their Authors of customs. We will urge a few.
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First, God himselfe in a solemne Protestation is said to lift vp his Hand, Num. 14.30. insinuating the maintenance of his decree by his power.
First, God himself in a solemn Protestation is said to lift up his Hand, Num. 14.30. insinuating the maintenance of his Decree by his power.
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The light of his countenance can blesse his people; but when he miraculously deliuers them and plagues his enemies, 'tis with a mightie Hand. Psal. 136.12. The signe of strength is in a stretched out arme;
The Light of his countenance can bless his people; but when he miraculously delivers them and plagues his enemies, it's with a mighty Hand. Psalm 136.12. The Signen of strength is in a stretched out arm;
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and if Israel will conquer Amaleck, Aaron and Hur must stay vp Moses Hands, Exod. 17 12. Alas weake Iob! If the Hand of God be his power,
and if Israel will conquer Amalek, Aaron and Hur must stay up Moses Hands, Exod 17 12. Alas weak Job! If the Hand of God be his power,
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and that wholly vpon thee, thy friends had neede pitie thee. The hand that can span the Heauens, must needes squieze a worme.
and that wholly upon thee, thy Friends had need pity thee. The hand that can span the Heavens, must needs squieze a worm.
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The Finger of God was enough to plague a whole great nation, Aegypt, Exod. 8.19. Was it then possible that one miserable man should sustaine the weight of his whole hand? Qui dat pati dat posse pati.
The Finger of God was enough to plague a Whole great Nation, Egypt, Exod 8.19. Was it then possible that one miserable man should sustain the weight of his Whole hand? Qui that pati that posse pati.
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He that sends affliction will send patience. God is merciful as well as iust, and it was the Hand of God.
He that sends affliction will send patience. God is merciful as well as just, and it was the Hand of God.
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Yet that might be a question, if it were not an axiome, and be disputed as but probable,
Yet that might be a question, if it were not an axiom, and be disputed as but probable,
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if the Holy Ghost did not warrant the necessitie: God approued of Iob, whom the Deuill slandered:
if the Holy Ghost did not warrant the necessity: God approved of Job, whom the devil slandered:
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Satan smote him with boiles, Iob. 2.7. Then, was that the Hand of God? Malignus spiritus malâ voluntate nocere appetit;
Satan smote him with boils, Job 2.7. Then, was that the Hand of God? Malignus spiritus malâ voluntate nocere appetit;
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tamen nocendi potestatem non accipit, nisi ab illo sub quo sunt omnia certis & iustis meritorum gradibus ordinata. Thus S. Augustine answeres; tamen nocendi potestatem non accipit, nisi ab illo sub quo sunt omnia Certis & Justis meritorum gradibus Ordinary. Thus S. Augustine answers;
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The Deuill would hurt, but he wants the power: God must giue him leaue, else he cannot execute his will.
The devil would hurt, but he Wants the power: God must give him leave, Else he cannot execute his will.
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Satan hath the will in himselfe, but he cannot performe it, vnlesse God lend him power.
Satan hath the will in himself, but he cannot perform it, unless God lend him power.
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The cause is Gods, and Satan cannot persecute till he will prosecute. God of himselfe is iust, and Satan malitious;
The cause is God's, and Satan cannot persecute till he will prosecute. God of himself is just, and Satan malicious;
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& vnlesse God wil execute his iustice, Satan cannot actuate his malice.
& unless God will execute his Justice, Satan cannot actuate his malice.
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So that Gods permission is his action and the power that he lends, is stiled his Hand. God is Iudge, Satan the executioner;
So that God's permission is his actium and the power that he lends, is styled his Hand. God is Judge, Satan the executioner;
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'tis the Deuills will, but Gods power. Now the Lambe is mercifull, but the Dragon is cruell;
it's the Devils will, but God's power. Now the Lamb is merciful, but the Dragon is cruel;
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and though Satans malice would crush vs, yet the hand of God will but Touch vs. Hath touched. And 'tis enough;
and though Satan malice would crush us, yet the hand of God will but Touch us Hath touched. And it's enough;
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for at the touch of the Lord, the mountaines smoake:
for At the touch of the Lord, the Mountains smoke:
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and are the wicked any thing saue an heape of transgression? is the world of man ought else saue a mountaine of sinne? We are nothing saue a lumpe of disorder, a Babel of contumacie, built so high that our rebellion may reach to Gods cares,
and Are the wicked any thing save an heap of Transgression? is the world of man ought Else save a mountain of sin? We Are nothing save a lump of disorder, a Babel of contumacy, built so high that our rebellion may reach to God's Cares,
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and need not with the bloud of Abel, crie, but whisper for a vengeance:
and need not with the blood of Abel, cry, but whisper for a vengeance:
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a fraile masse of confusion, on which if he doth but blow, he puffes vs into a nothing;
a frail mass of confusion, on which if he does but blow, he puffs us into a nothing;
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and if he wil but touch this Babylon, our smoake must ascend for euermore.
and if he will but touch this Babylon, our smoke must ascend for evermore.
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Yet is he not more iustice than mercie, & can expresse himselfe to be both at once.
Yet is he not more Justice than mercy, & can express himself to be both At once.
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So that the Scripture attributes to him a three-fold touch, s. Tactum iusticiae, tactum misericordiae,
So that the Scripture attributes to him a threefold touch, s. Tactum Justice, tactum Mercy,
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& tactum medium, or tentationis. He confounds by the touch of iustice, when hee will reuenge;& tactum medium, or tentationis. He confounds by the touch of Justice, when he will revenge;
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So the Lord of hosts shall touch the land, and it shall melt away, Amos. 9.5. He comforteth by the touch of his mercie, when he will forgiue;
So the Lord of hosts shall touch the land, and it shall melt away, Amos. 9.5. He comforts by the touch of his mercy, when he will forgive;
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for so Iesus touched the Leper, and he was healed, S. Math. 8.3. He toucheth by the touch of his mercie and iustice together, when he will trie;
for so Iesus touched the Leper, and he was healed, S. Math. 8.3. He touches by the touch of his mercy and Justice together, when he will try;
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and so the hand of God hath touched Iob. In whose tryall, respect the affliction, and view Gods Iustice;
and so the hand of God hath touched Job In whose trial, respect the affliction, and view God's justice;
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looke vpon the end, and behold his mercie.
look upon the end, and behold his mercy.
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He was sinfull, therefore might lawfully be punished, yet God afflicts him more to proue him, than to punish him.
He was sinful, Therefore might lawfully be punished, yet God afflicts him more to prove him, than to Punish him.
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The Lord will rebuke him, yet not in his anger; he will chastise him, but not in his wrath.
The Lord will rebuke him, yet not in his anger; he will chastise him, but not in his wrath.
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Because he hath sinned he may, I and shall be afflicted, and yet by that scourge not so much punished as proued.
Because he hath sinned he may, I and shall be afflicted, and yet by that scourge not so much punished as proved.
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Thus all things proue to the good of the elect. If they sinne, they shall be punished;
Thus all things prove to the good of the elect. If they sin, they shall be punished;
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yet their punishment shall be the witnesse of their triall, and that he path-way to their glorie.
yet their punishment shall be the witness of their trial, and that he pathway to their glory.
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God will not cocker his children, but correct them; and strike hardest where he loues most.
God will not cocker his children, but correct them; and strike Hardest where he loves most.
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The man after his owne heart shall roare for paine: and iust Iob complaines, The hand of God hath touched Mee.
The man After his own heart shall roar for pain: and just Job complains, The hand of God hath touched Me.
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Vox clamantis in deserto; The voyce of one crying in the Wildernesse: That was S. Iohn Baptist: Here is another vox clamantis, the voyce of a crier; 'tis in the wildernesse too. Vox Clamantis in Deserto; The voice of one crying in the Wilderness: That was S. John Baptist: Here is Another vox Clamantis, the voice of a crier; it's in the Wilderness too.
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His soule was desolate, and affected vncouth places as much as Dauid, who was like a Pellican of the wildernesse,
His soul was desolate, and affected uncouth places as much as David, who was like a Pelican of the Wilderness,
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and like an Owle of the Deserts. and like an Owl of the Deserts.
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He was the Baptist too, but meerely passiue, Baptismosanguinis; he was baptized with the baptisme of affliction:
He was the Baptist too, but merely passive, Baptismosanguinis; he was baptised with the Baptism of affliction:
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and that he is a Crier as well as S. Iohn, is intimated by his name;
and that he is a Crier as well as S. John, is intimated by his name;
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Iob, which signifies a fearefull howling. We know the storie of him, and the scope of it.Job, which signifies a fearful howling. We know the story of him, and the scope of it.
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s. the manifestation of Gods triall of mans patience in miserie.s. the manifestation of God's trial of men patience in misery.
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Each one knowes the afflictions of the man of the East, Iob: but who takes notice of the woman of the North, our Metropolis? Here is a third vox clamantis, the voyce of one crying, I and in the Desert.
Each one knows the afflictions of the man of the East, Job: but who Takes notice of the woman of the North, our Metropolis? Here is a third vox Clamantis, the voice of one crying, I and in the Desert.
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For loe Satan the Dragon hath persecuted her as the woman in the wildernes.
For lo Satan the Dragon hath persecuted her as the woman in the Wilderness.
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Nay her whole selfe not long agone was but a wildernesse, if you will take a Desert for a place desolate.
Nay her Whole self not long ago was but a Wilderness, if you will take a Desert for a place desolate.
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S. Gregories complaint was renewed, and the ruines by him deplored truly patterned in that example. S. Gregories complaint was renewed, and the ruins by him deplored truly patterned in that Exampl.
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Habitatores non exparte subtrahuntur, sed pariter corruunt. Domus vacuae relinquuntur. Filiorum funera parētes aspiciunt, et sui eos adinteritum haeredes praecedunt. Habitatores non exparte subtrahuntur, sed pariter corruunt. Domus vacuae relinquuntur. Filiorum funera Parents aspiciunt, et sui eos adinteritum haeredes praecedunt.
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The stately towers of Sion were become the habitation of Satyres, her people not by degrees plucked vp,
The stately towers of Sion were become the habitation of Satires, her people not by Degrees plucked up,
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but mowed downe together in full swathes. Lo, a lamentable spectacle! The Grand-sire, by a preposterous priuiledge of suruiuing, heire to his intestate Nephew.
but mowed down together in full swathes. Lo, a lamentable spectacle! The Grandsire, by a preposterous privilege of surviving, heir to his intestate Nephew.
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You might haue beheld youth the first borne of death, and the gray haires descending latest to the graue.
You might have beheld youth the First born of death, and the grey hairs descending latest to the graven.
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The great Temple of Ierusalem, that liuing house of God, the company of Christians was so vnioyted, that there was scarce a stone left vpon a stone;
The great Temple of Ierusalem, that living house of God, the company of Christians was so vnioyted, that there was scarce a stone left upon a stone;
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a man to conuerse in safetie with his neighbour. A pestilent disease disordered nature. The graue snatched what nature denied, the strongest.
a man to converse in safety with his neighbour. A pestilent disease disordered nature. The graven snatched what nature denied, the Strongest.
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Net hoc parentes heu sibi superstites effugerit spectaculum. Net hoc Parents heu sibi Superstitious effugerit spectaculum.
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Parents were mourners for their children, and closed those eyes which should haue wept at their funerals.
Parents were mourners for their children, and closed those eyes which should have wept At their funerals.
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The graues were as full of carkasses as the houses of inhabitants;
The graves were as full of carcases as the houses of inhabitants;
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and the poore remnant that were left and reserued from this fatall captiuitie, were not so much the parts as the ruines of a City.
and the poor remnant that were left and reserved from this fatal captivity, were not so much the parts as the ruins of a city.
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Troynouant was indeed new Troy, the wretched daughter of an vnhappie mother.Troynavant was indeed new Troy, the wretched daughter of an unhappy mother.
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Beth-rapha was turned into Bochim; The house of health, not to an edifice but a bare place of weeping.Beth-rapha was turned into Bochim; The house of health, not to an edifice but a bore place of weeping.
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You should not haue mis-called a matron Naomie, but called her Mara; not a beautifull spouse but a distressed widow.
You should not have miscalled a matron Naomi, but called her Mara; not a beautiful spouse but a distressed widow.
pn22 vmd xx vhi j dt n1 np1, p-acp vvd po31 np1; xx dt j n1 p-acp dt j-vvn n1.
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Lo, gasping Rachel would haue the name;
Lo, gasping Rachel would have the name;
np1, vvg np1 vmd vhi dt n1;
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for in those fearefull plagues the fathers son of his right hand, his darling babe was but Ben-oni, the son of sorrow.
for in those fearful plagues the Father's son of his right hand, his darling babe was but Ben-oni, the son of sorrow.
c-acp p-acp d j n2 dt ng1 n1 pp-f po31 j-jn n1, po31 j-jn n1 vbds p-acp np1, dt n1 pp-f n1.
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God Almightie had withdrawne the light of his countenance from vs;
God Almighty had withdrawn the Light of his countenance from us;
np1 j-jn vhd vvn dt n1 pp-f po31 n1 p-acp pno12;
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The Arke of our saluation was wel-neare taken, and the lamenting mothers, bowing themselues for trauell, haue brought forth their first-borne abortiues;
The Ark of our salvation was well-near taken, and the lamenting mother's, bowing themselves for travel, have brought forth their firstborn abortives;
dt n1 pp-f po12 n1 vbds j vvn, cc dt j-vvg n2, vvg px32 p-acp n1, vhb vvn av po32 j n2-j;
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an vntimely fruit of a name, distractedly inquisitiue, Ichabod; where is the glorie? Quam penè furnaeregna Proserpinae, & indicantem vidimus Aeacum!
an untimely fruit of a name, distractedly inquisitive, ichabod; where is the glory? Quam penè furnaeregna Proserpine, & indicantem vidimus Aeacum!
dt j n1 pp-f dt n1, av-vvn j, np1; c-crq vbz dt n1? fw-la fw-la fw-la np1, cc fw-la fw-la fw-la!
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one foote was in the graue, and (O Lord) how almost did our soules goe downe into the pit? There was no Isaiah to saue the liuing from death;
one foot was in the graven, and (Oh Lord) how almost did our Souls go down into the pit? There was no Isaiah to save the living from death;
crd n1 vbds p-acp dt n1, cc (uh n1) c-crq av vdd po12 n2 vvb a-acp p-acp dt n1? pc-acp vbds dx np1 pc-acp vvi dt n-vvg p-acp n1;
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no Elias to raise the dead to life. The wise perished as the foolish, the Priests as the peasants, both promiscuously interred together;
no Elias to raise the dead to life. The wise perished as the foolish, the Priests as the peasants, both promiscuously interred together;
dx np1 pc-acp vvi dt j p-acp n1. dt j vvn p-acp dt j, dt n2 p-acp dt n2, av-d av-j vvn av;
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so that each sepulchre was a charnel-house, each graue a Golgotha. Belshazzar trembled for a light threat:
so that each Sepulchre was a Charnel house, each graven a Golgotha. Belshazzar trembled for a Light threat:
av cst d n1 vbds dt n1, d n1 dt np1. np1 vvd p-acp dt j n1:
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The hand of God appeared to vs, not writing on a wall, but a whole Kingdome, grauing the name of desolation in the black characters of the pestilence,
The hand of God appeared to us, not writing on a wall, but a Whole Kingdom, graving the name of desolation in the black characters of the pestilence,
dt n1 pp-f np1 vvd p-acp pno12, xx vvg p-acp dt n1, cc-acp dt j-jn n1, vvg dt n1 pp-f n1 p-acp dt j-jn n2 pp-f dt n1,
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and each doors fatall & common motto, Lord haue mercy vpon vs. Graues were scarcer than houses,
and each doors fatal & Common motto, Lord have mercy upon us Graves were scarcer than houses,
cc d n2 j cc j n1, n1 vhb n1 p-acp pno12 n2 vbdr fw-la cs n2,
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and the earth more streightned to receiue the dead, than the habitations the liuing. So that necessitie made one pit a common sepulchre, and the whole Citie Ezekiels field.
and the earth more straighteneth to receive the dead, than the habitations the living. So that necessity made one pit a Common Sepulchre, and the Whole city Ezekiel's field.
cc dt n1 av-dc vvn pc-acp vvi dt j, cs dt n2 dt n-vvg. av d n1 vvd crd n1 dt j n1, cc dt j-jn n1 n2 n1.
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Yet loe, those afflictions which should haue corrected, haue hardned vs. Will a man spoyle his gods? saith the Lord: yet yee haue spoyled me:
Yet lo, those afflictions which should have corrected, have hardened us Will a man spoil his God's? Says the Lord: yet ye have spoiled me:
av uh, d n2 r-crq vmd vhi vvn, vhb vvn pno12 n1 dt n1 vvi po31 n2? vvz dt n1: av pn22 vhb vvn pno11:
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but yee say, Wherein haue we spoyled thee? In tythes and offerings.
but ye say, Wherein have we spoiled thee? In Tithes and offerings.
cc-acp pn22 vvb, q-crq vhb pns12 vvn pno21? p-acp n2 cc n2.
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383
The Priest-hood is become a derision, the Ministerie a contempt, and the Church robbed by contentious flocks and sacrilegious Patrons.
The Priesthood is become a derision, the Ministry a contempt, and the Church robbed by contentious flocks and sacrilegious Patrons.
dt n1 vbz vvn dt n1, dt n1 dt n1, cc dt n1 vvd p-acp j n2 cc j n2.
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384
Wherefore ye are cursed with a curse; for yee haue spoiled me (saith the Lord) euen this whole nation.
Wherefore you Are cursed with a curse; for ye have spoiled me (Says the Lord) even this Whole Nation.
c-crq pn22 vbr vvn p-acp dt n1; c-acp pn22 vhb vvn pno11 (vvz dt n1) av d j-jn n1.
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But bring yee all the tythes into the store-house, that there may be meate in mine house,
But bring ye all the Tithes into the storehouse, that there may be meat in mine house,
cc-acp vvb pn22 d dt n2 p-acp dt n1, cst a-acp vmb vbi n1 p-acp po11 n1,
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and proue me now herewith (saith the Lord) If I will not open the windowes of heauen vnto you,
and prove me now herewith (Says the Lord) If I will not open the windows of heaven unto you,
cc vvb pno11 av av (vvz dt n1) cs pns11 vmb xx vvi dt n2 pp-f n1 p-acp pn22,
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and powre you out a blessing without measure. And I will rebuke the deuourer for your sakes —.
and pour you out a blessing without measure. And I will rebuke the devourer for your sakes —.
cc vvi pn22 av dt n1 p-acp n1. cc pns11 vmb vvi dt n1 p-acp po22 n2 —.
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And all nations shall call you blessed; for yee shall be a pleasant land, saith the Lord of hosts.
And all Nations shall call you blessed; for ye shall be a pleasant land, Says the Lord of hosts.
cc d n2 vmb vvb pn22 vvn; c-acp pn22 vmb vbi dt j n1, vvz dt n1 pp-f n2.
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389
Pride, fulnesse of bread and deceit in the citie; Oppression and barbarous malice in the countrie:
Pride, fullness of bred and deceit in the City; Oppression and barbarous malice in the country:
n1, n1 pp-f n1 cc n1 p-acp dt n1; n1 cc j n1 p-acp dt n1:
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these are the weapons which we haue whetted against our owne soules, and the broken reedes that pierced the hands of those that leaned on them.
these Are the weapons which we have whetted against our own Souls, and the broken redes that pierced the hands of those that leaned on them.
d vbr dt n2 r-crq pns12 vhb vvn p-acp po12 d n2, cc dt j-vvn n2 cst vvd dt n2 pp-f d cst vvd p-acp pno32.
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How many townes may we see turned into open fields, religion decayed with nature, the Church with the parishioners;
How many Towns may we see turned into open fields, Religion decayed with nature, the Church with the parishioners;
c-crq d n2 vmb pns12 vvi vvn p-acp j n2, n1 vvn p-acp n1, dt n1 p-acp dt n2;
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land-lords metamorphosed to wolues, seruants into doggs. villages into sheep-coates, and families into shepheards Curres!
landlords metamorphosed to wolves, Servants into Dogs. villages into sheep-coats, and families into shepherds Curs!
n2 vvn p-acp n2, n2 p-acp n2. n2 p-acp n2, cc n2 p-acp ng1 n2!
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Because the blessing of God was troublesome, and the multitude of men seemed a burthen vnto vs,
Because the blessing of God was troublesome, and the multitude of men seemed a burden unto us,
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loe, the iust Lord hath eased vs in his indignation, and in a moment sweptaway (by warre and pestilence) aboue an hundred thousand.
lo, the just Lord hath eased us in his Indignation, and in a moment sweptaway (by war and pestilence) above an hundred thousand.
uh, dt j n1 vhz vvn pno12 p-acp po31 n1, cc p-acp dt n1 n1 (p-acp n1 cc n1) p-acp dt crd crd.
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He hath recompenced our ingratitude with vengeance, and which of vs all haue not lost a kinsman? O then, Haue pitie vpon vs, haue pitie vpon vs, (O yee our friends) for the hand of God hath touched vs. Yet the Lord is mercifull and gracious,
He hath recompensed our ingratitude with vengeance, and which of us all have not lost a kinsman? O then, Have pity upon us, have pity upon us, (Oh ye our Friends) for the hand of God hath touched us Yet the Lord is merciful and gracious,
pns31 vhz vvn po12 n1 p-acp n1, cc r-crq pp-f pno12 d vhb xx vvn dt n1? sy av, vhb n1 p-acp pno12, vhb n1 p-acp pno12, (uh pn22 po12 n2) p-acp dt n1 pp-f np1 vhz vvn pno12 av dt n1 vbz j cc j,
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and in the middest of iudgement hath remembred mercie.
and in the midst of judgement hath remembered mercy.
cc p-acp dt n1 pp-f n1 vhz vvn n1.
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Our great Citie Nineueh, and her King hath repented in sackcloth and ashes, sorrow and humilitie:
Our great city Nineveh, and her King hath repented in Sackcloth and Ashes, sorrow and humility:
po12 j n1 np1, cc po31 n1 vhz vvn p-acp n1 cc n2, n1 cc n1:
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and behold the Lord hath beene more mercifull than man. Though Ionah hath prophesied iudgements, he hath turned them into consolations.
and behold the Lord hath been more merciful than man. Though Jonah hath prophesied Judgments, he hath turned them into consolations.
cc vvb dt n1 vhz vbn av-dc j cs n1. cs np1 vhz vvn n2, pns31 vhz vvn pno32 p-acp n2.
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399
Behold, Syon is againe inhabited, and who can number her towers? The voice of gladnesse is heard in her Palaces,
Behold, Syon is again inhabited, and who can number her towers? The voice of gladness is herd in her Palaces,
vvb, np1 vbz av vvn, cc r-crq vmb vvi po31 n2? dt n1 pp-f n1 vbz vvn p-acp po31 n2,
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and songs of thanks-giuing in stead of the mourning of Hadad-rimmon: Moses is heard, and the request of pious gouernours now fully granted.
and songs of thanksgiving in stead of the mourning of Hadad-rimmon: Moses is herd, and the request of pious Governors now Fully granted.
cc n2 pp-f j p-acp n1 pp-f dt n1 pp-f j: np1 vbz vvn, cc dt n1 pp-f j n2 av av-j vvn.
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The Lord is returned vnto the many thousands of Israel. Reioyce therfore O my soule, againe I say reioyce.
The Lord is returned unto the many thousands of Israel. Rejoice Therefore Oh my soul, again I say rejoice.
dt n1 vbz vvn p-acp dt d crd pp-f np1. vvb av uh po11 n1, av pns11 vvb vvi.
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402
O let vs remooue the Leprosie of sinne from our soules, as God hath remooued the black spots of the Pestilence from our bodies.
Oh let us remove the Leprosy of sin from our Souls, as God hath removed the black spots of the Pestilence from our bodies.
uh vvb pno12 vvi dt n1 pp-f n1 p-acp po12 n2, c-acp np1 vhz vvn dt j-jn n2 pp-f dt n1 p-acp po12 n2.
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403
O be ioyfull in the Lord all ye lands, all sorts, all persons, young men and maidens, olde men and children, praise yee the Lord. Oh be joyful in the Lord all you Lands, all sorts, all Persons, young men and maidens, old men and children, praise ye the Lord.
uh vbb j p-acp dt n1 av-d pn22 n2, d n2, d n2, j n2 cc n2, j n2 cc n2, vvb pn22 dt n1.
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So shall God render vnto Iob seuen fold;
So shall God render unto Job seuen fold;
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the wombes of our young women shall be fruitfull, and your children shall play by thousands in the streets;
the wombs of our young women shall be fruitful, and your children shall play by thousands in the streets;
dt n2 pp-f po12 j n2 vmb vbi j, cc po22 n2 vmb vvi p-acp crd p-acp dt n2;
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406
the strength of our young men shall breake a bowe of steele, and the gray hayres of our auncients shall descend with ioy & reuerence into the graue.
the strength of our young men shall break a bow of steel, and the grey hairs of our ancients shall descend with joy & Reverence into the graven.
dt n1 pp-f po12 j n2 vmb vvi dt n1 pp-f n1, cc dt j-jn n2 pp-f po12 n2-jn vmb vvi p-acp n1 cc vvi p-acp dt n1.
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407
O then beloued quickly, to day if you will heare, cast off the menstruous cloathes of Hypocrisie and wickednesse,
O then Beloved quickly, to day if you will hear, cast off the menstruous clothes of Hypocrisy and wickedness,
sy av vvn av-j, p-acp n1 cs pn22 vmb vvi, vvd a-acp dt j n2 pp-f n1 cc n1,
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and present your soules, your naked soules as a sacrifice without blemish vnto the God of your saluation.
and present your Souls, your naked Souls as a sacrifice without blemish unto the God of your salvation.
cc vvb po22 n2, po22 j n2 p-acp dt n1 p-acp n1 p-acp dt n1 pp-f po22 n1.
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Come taste and see how good and gracious the Lord is. Come taste and see how good and gracious the Lord is.
vvb n1 cc vvb c-crq j cc j dt n1 vbz.
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410
Take the Cup of saluation, and sing with Angels and Arch-angels, Glorie to God on high, in earth peace, and good will towards men.
Take the Cup of salvation, and sing with Angels and Archangels, Glory to God on high, in earth peace, and good will towards men.
vvb dt n1 pp-f n1, cc vvi p-acp n2 cc n2, n1 p-acp np1 p-acp j, p-acp n1 n1, cc j n1 p-acp n2.
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Wee praise thee, wee blesse thee, we glorifie thee, &c. FINIS.we praise thee, we bless thee, we Glorify thee, etc. FINIS.
pns12 vvb pno21, pns12 vvb pno21, pns12 vvi pno21, av fw-la.
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