Compassion towards captives chiefly towards our brethren and country-men who are in miserable bondage in Barbarie. Vrged and pressed in three sermons on Heb. 13.3. Preached in Plymouth, in October 1636. By Charles Fitz-Geffry.
namely the spirit of truth, who being the prime Author is also the surest evidencer that all holy Scripture (and particularly this sacred Epistle) is undoubtedly the word of God.
namely the Spirit of truth, who being the prime Author is also the Surest evidencer that all holy Scripture (and particularly this sacred Epistle) is undoubtedly the word of God.
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And as in the letters of Princes it is not greatly regarded who was the the scribe that wrote them while the seale that is on them doth manifest from whom they came;
And as in the letters of Princes it is not greatly regarded who was the the scribe that wrote them while the seal that is on them does manifest from whom they Come;
This doe we finde and therefore thus doe wee hold concerning this divine Epistle which although it begin not with the same stile that S. Pauls other Epistles doe,
This do we find and Therefore thus do we hold Concerning this divine Epistle which although it begin not with the same style that S. Paul's other Epistles do,
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For as that blessed Apostle, so the Author of this Epistle, upon the doctrine of faith layed for a foundation, raiseth precepts of manners and rules for godly life as the building,
For as that blessed Apostle, so the Author of this Epistle, upon the Doctrine of faith laid for a Foundation, Raiseth Precepts of manners and rules for godly life as the building,
therefore the holy Authour immediately after the doctrine of faith exhorteth unto brotherly love : Let brotherly love continue. And because wee must not love in word, nor in tongue,
Therefore the holy Author immediately After the Doctrine of faith exhorteth unto brotherly love: Let brotherly love continue. And Because we must not love in word, nor in tongue,
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Two sorts of people there were in those times (as still there are) who suffered persecution for the Gospell, strangers and Captives. Strangers driven from their owne places and houses, enforced to take up deserts, dens, and caves for their habitation.
Two sorts of people there were in those times (as still there Are) who suffered persecution for the Gospel, Strangers and Captives. Strangers driven from their own places and houses, Enforced to take up deserts, dens, and caves for their habitation.
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But as for poore prisoners and Captives, they (good soules) cannot come unto us (they are bound to the contrary) therefore it is our duty to visit them, either in person, if we may have accesse,
But as for poor Prisoners and Captives, they (good Souls) cannot come unto us (they Are bound to the contrary) Therefore it is our duty to visit them, either in person, if we may have access,
Wherein I finde presented to our consideration 1. Others misery. 2. Our Duty. Their passion, our compassion. Their misery is bondage and captivity: They are in bonds:
Wherein I find presented to our consideration 1. Others misery. 2. Our Duty. Their passion, our compassion. Their misery is bondage and captivity: They Are in bonds:
But my text hath more need of pressing then of paraphrasing. The sence is obvious enough to our understanding, would God the substance thereof could as easily worke upon our affections:
But my text hath more need of pressing then of paraphrasing. The sense is obvious enough to our understanding, would God the substance thereof could as Easily work upon our affections:
Though he were (vpon the matter) at liberty in prison, and rather a Keeper then a Prisoner ( the keeper committing all the prison•rs into his hands) yet all this could not countervaile the losse of his liberty.
Though he were (upon the matter) At liberty in prison, and rather a Keeper then a Prisoner (the keeper committing all the prison•rs into his hands) yet all this could not countervail the loss of his liberty.
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All the suite he made to Pharaohs chiefe butler for interpreting vnto him the dreame of his deliverance, was that he would thinke on him and make mention of him vnto Pharaoh,
All the suit he made to Pharaohs chief butler for interpreting unto him the dream of his deliverance, was that he would think on him and make mention of him unto Pharaoh,
Paul in his wish that both King Agrippa and all that heard him were not almost but altogether such as he was, excepted his bonds, as if he would not wish them to his greatest enemy, not to them who kept him vniustly in those bonds.
Paul in his wish that both King Agrippa and all that herd him were not almost but altogether such as he was, excepted his bonds, as if he would not wish them to his greatest enemy, not to them who kept him unjustly in those bonds.
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Liberty is that which all men doe desire next vnto life, esteeming it no life which is deprived of liberty but only a breathing death. Some mothers have thought themselves mercifull to their children when they have murthered thē with their own hands, that death might save them from bondage.
Liberty is that which all men do desire next unto life, esteeming it no life which is deprived of liberty but only a breathing death. some mother's have Thought themselves merciful to their children when they have murdered them with their own hands, that death might save them from bondage.
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Buris and Spartis two resolute Lacedemonians who had slaine the Heralds of king Xerxes, when their lives were offered them on condition that abandoning their country they would attend vpon the king, they refused,
Buris and Spartis two resolute Lacedaemonians who had slain the Heralds of King Xerxes, when their lives were offered them on condition that abandoning their country they would attend upon the King, they refused,
and rather desired any kind of death, saying to a noble man who perswaded them to accept of the kings royall offer, you know not how pretious a thing freedome is, which no man who is well in his wits will exchange for all the Persian monarchy.
and rather desired any kind of death, saying to a noble man who persuaded them to accept of the Kings royal offer, you know not how precious a thing freedom is, which no man who is well in his wits will exchange for all the Persian monarchy.
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How sweet a thing then is liberty, which is purchased with death, and therein preferred before life? how bitter is bondage which is many times prevented by death,
How sweet a thing then is liberty, which is purchased with death, and therein preferred before life? how bitter is bondage which is many times prevented by death,
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such bondmen are all men by nature untill Christ by grace have made them free, and this is the worst kinde of bondage on earth, rendring men over (vnlesse grace prevent it) to hellish bondage, from whence there is no redemption.
such bondmen Are all men by nature until christ by grace have made them free, and this is the worst kind of bondage on earth, rendering men over (unless grace prevent it) to hellish bondage, from whence there is no redemption.
A most miserable thraldome to be a bondslave to sinne, to have hell for the Iayle, the Devill for the jaylor, a guilty conscience for the vnderkeeper, concupiscence and mans naturall corruption, for the gyves and fetters,
A most miserable thraldom to be a bondslave to sin, to have hell for the Jail, the devil for the jailor, a guilty conscience for the underkeeper, concupiscence and men natural corruption, for the gyves and fetters,
Iust and lawfull is that bondage when men are deservedly imprisoned according to due course of law for their offences, as Murtherers, Theeves, Malefactors.
Just and lawful is that bondage when men Are deservedly imprisoned according to due course of law for their offences, as Murderers, Thieves, Malefactors.
and that they who say by godly governours, let vs breake their bonds asunder, should (if not be broken with a rod of iron yet) be hampered with iron chaines which they shall not be able to breake asunder.
and that they who say by godly Governors, let us break their bonds asunder, should (if not be broken with a rod of iron yet) be hampered with iron chains which they shall not be able to break asunder.
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I know not whether I may referre bondage and imprisonment for debt either vnto the first or second kind, or make it a third and mixt kind betweene iust and uniust.
I know not whither I may refer bondage and imprisonment for debt either unto the First or second kind, or make it a third and mixed kind between just and unjust.
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Iust it m•y be and is in regard of many, who by fraud and prodigality have abused their honest creditors, and lavished their goods once gotten into their hands.
Just it m•y be and is in regard of many, who by fraud and prodigality have abused their honest creditors, and lavished their goods once got into their hands.
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Iust it is that they who have willfully cast themselves into bonds out of which they never meant to come, should be laid up in bonds, out of which they shall not be able to come untill they have payd the vttermost farthing. But uniust it is in regard of many iniurious, usurious creditors, who distinguish not betweene Gods visitation and mans corruption, but will enforce men to pay that which God,
Just it is that they who have wilfully cast themselves into bonds out of which they never meant to come, should be laid up in bonds, out of which they shall not be able to come until they have paid the uttermost farthing. But unjust it is in regard of many injurious, usurious creditors, who distinguish not between God's Visitation and men corruption, but will enforce men to pay that which God,
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These if they could, would take up Christ himselfe with an execution rather then loose principall or interest. This must needs be a branch of uniust bondage.
These if they could, would take up christ himself with an execution rather then lose principal or Interest. This must needs be a branch of unjust bondage.
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the soule and conscience enioying more freedome in prison then the Persecutor doth in the kingdome. Blessed are they that suffer persecution for righteousnes sake,
the soul and conscience enjoying more freedom in prison then the Persecutor does in the Kingdom. Blessed Are they that suffer persecution for righteousness sake,
And seemes to esteeme his imprisonment for Christ equall with his Apostleshippe, stiling himselfe Paul the prisoner of Iesus Christ, as well as Paul the Apostle of Iesus Christ.
And seems to esteem his imprisonment for christ equal with his Apostleship, styling himself Paul the prisoner of Iesus christ, as well as Paul the Apostle of Iesus christ.
Blessed Cyprian (afterwards a glorious Martyr) doth parallel the Confessors bonds with the Martyrs crowne. 4 Your confession (saith he) is a perpetuall Martyrdome, you doe so often suffer as you preferre the prison for Christ,
Blessed Cyprian (afterwards a glorious Martyr) does parallel the Confessors bonds with the Martyrs crown. 4 Your Confessi (Says he) is a perpetual Martyrdom, you do so often suffer as you prefer the prison for christ,
And Tertullian (whom that Martyr vsed to call his Master ) excellently comforteth the Confessors who were in captivity for Christ, stiling them Martyrs before they suffered Martyrdome. You are (saith he) in prison; but the world to a Christian is a worse prison,
And Tertullian (whom that Martyr used to call his Master) excellently comforts the Confessors who were in captivity for christ, styling them Martyrs before they suffered Martyrdom. You Are (Says he) in prison; but the world to a Christian is a Worse prison,
and what evill can you suffer there, which is not recompensed with a greater good? The prison hath darknesse but you your selves are a light vnto it, who are the light of the world.
and what evil can you suffer there, which is not recompensed with a greater good? The prison hath darkness but you your selves Are a Light unto it, who Are the Light of the world.
And of this kind (in some respects) is the captivity and bondage of our distressed, daily afflicted bretheren in Morocco, Algier, and other places of Barbary, for whose sorrowfull sakes these poore meditations are chiefly intended ▪ which we shall the sooner perceive if we draw out a little Map of the world of miseries by them endured.
And of this kind (in Some respects) is the captivity and bondage of our distressed, daily afflicted brethren in Morocco, Algiers, and other places of Barbary, for whose sorrowful sakes these poor meditations Are chiefly intended ▪ which we shall the sooner perceive if we draw out a little Map of the world of misery's by them endured.
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First, Banishment. Bondage must needs be accompanied with misery, though a man be imprisoned in his owne country, where his wife and children may visit him, his friends may comfort him, charitable persons may send reliefe to him:
First, Banishment. Bondage must needs be accompanied with misery, though a man be imprisoned in his own country, where his wife and children may visit him, his Friends may Comfort him, charitable Persons may send relief to him:
& not to have freedome, but to be an exile in his owne nation? But banishment concurring with bondage makes the bondage more grievous, in regard of the places whence and whither a man is banished,
& not to have freedom, but to be an exile in his own Nation? But banishment concurring with bondage makes the bondage more grievous, in regard of the places whence and whither a man is banished,
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Some countries are like Caria of which one said that in Caria none lived but dead men, the country was so cold and hungry that the inhabitants seemed Ghosts rather then men;
some countries Are like Caria of which one said that in Caria none lived but dead men, the country was so cold and hungry that the inhabitants seemed Ghosts rather then men;
so uncomfortable, that a stranger would thinke it banishment for the natives to be confined unto them, and a benifit to be banished their native soyle;
so uncomfortable, that a stranger would think it banishment for the natives to be confined unto them, and a benefit to be banished their native soil;
yet such is the love naturally of every one to his country that a Roman would hardly thinke it a greater punishment to be banished into Scythia, then a Scythian would to be confined unto Rome.
yet such is the love naturally of every one to his country that a Roman would hardly think it a greater punishment to be banished into Scythia, then a Scythian would to be confined unto Room.
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Now if it be grievous to exchange a bad coun••• of our owne for a better land, needs must the condition of our banished Brethren be grievous, who are enforced to exchange England for Barbary, the pleasantest, the most civiliz'd for the most barbarous, brutish nation of those parts of the world.
Now if it be grievous to exchange a bad coun••• of our own for a better land, needs must the condition of our banished Brothers be grievous, who Are Enforced to exchange England for Barbary, the Pleasantest, the most civilized for the most barbarous, brutish Nation of those parts of the world.
but what is that vnto them, who are stinted only to bread and water? what are they the better for the dainty dates and pleasing pomegranates which they see dangling over their heads,
but what is that unto them, who Are stinted only to bred and water? what Are they the better for the dainty dates and pleasing pomegranates which they see dangling over their Heads,
but none falling into their mouthes, not so much as touching them but when they gather them to be devoured by their devourers? Is not this but the truth of that torment fabled to be endured by Him in Hell?
but none falling into their mouths, not so much as touching them but when they gather them to be devoured by their devourers? Is not this but the truth of that torment fabled to be endured by Him in Hell?
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How many renowned Martyrs, reverend Bishops, famous Fathers hath Africk yeelded unto the Church. To Africk we doe owe zealous S. Cyprian, learned Tertullian, fluent Fulgentius, acute Optatus, and the greatest light of the Christian Church (after S. Paul ) divine Augustine. In so much that posterity could as hardly have missed that country as any one nation in the Christian world.
How many renowned Martyrs, reverend Bishops, famous Father's hath Africa yielded unto the Church. To Africa we do owe zealous S. Cyprian, learned Tertullian, fluent Fulgentius, acute Optatus, and the greatest Light of the Christian Church (After S. Paul) divine Augustine. In so much that posterity could as hardly have missed that country as any one Nation in the Christian world.
Insteed of Hippo and Carthage, Algier, Sally, and Tunis ; insteed of Martyrs, Marty• makers; insteed of Confessors, opposers of Christ oppressors of Christians ;
Instead of Hippo and Carthage, Algiers, Sally, and Tunis; instead of Martyrs, Marty• makers; instead of Confessors, opposers of christ Oppressors's of Christians;
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God can turne great Britaine into Barbary, and leave no more signes of our Cathedrall Churches then there is now to be found of S. Augustines Hippo, or S. Cyprians Carthage. A fruitfull land he maketh barren,
God can turn great Britain into Barbary, and leave no more Signs of our Cathedral Churches then there is now to be found of S. Augustine's Hippo, or S. Cyprians Carthage. A fruitful land he makes barren,
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Can he not as well make a land of light to become a den of darknesse, a place of civility to become a Barbary for the vnthankfulnesse of them that dwell therein? wherefore stand in awe, ô England, and sinne not.
Can he not as well make a land of Light to become a den of darkness, a place of civility to become a Barbary for the unthankfulness of them that dwell therein? Wherefore stand in awe, o England, and sin not.
I must returne and visit my miserable brethren in Barbary. Where I finde them in a woefull bondage vnder a most barbarous people, which doth not a little aggravate the misery of their banishment,
I must return and visit my miserable brothers in Barbary. Where I find them in a woeful bondage under a most barbarous people, which does not a little aggravate the misery of their banishment,
Irreligious, because Mahumetans, for what is Mahumetisme, but a miscellany of divers religions? and what is the compounding of religions, but the confounding of true religion ? They seeme to regard the name of Christ, but Christians they cannot endure.
Irreligious, Because Mahumetans, for what is Mohammedanism, but a miscellany of diverse Religions? and what is the compounding of Religions, but the confounding of true Religion? They seem to regard the name of christ, but Christians they cannot endure.
These they vse worst of all their captives that they may force them from the profession of Christ, and make them turne Musulmans, in their language true beleevers, in truth misbeleevers, the children of perdition like themselves.
These they use worst of all their captives that they may force them from the profession of christ, and make them turn Musulmans, in their language true believers, in truth misbelievers, the children of perdition like themselves.
And who fiercer enemies to Christ and Christians then these renegado's, Christians turned Turks ? These having renounced the faith of Christ have put off all compassion vnto Christians :
And who fierce enemies to christ and Christians then these renegado's, Christians turned Turks? These having renounced the faith of christ have put off all compassion unto Christians:
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And in their Circumcision have cut themselves off, not only from Christianity, but from humanity. No marvel, for the better any t••ng is the worse it turnes being tainted.
And in their Circumcision have Cut themselves off, not only from Christianity, but from humanity. No marvel, for the better any t••ng is the Worse it turns being tainted.
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Blessed brethren, be constant in your Christian profession, whatsoever becomes of vs, let vs continue Christians. This only religion, truly embraced, not only makes vs Saints in heaven,
Blessed brothers, be constant in your Christian profession, whatsoever becomes of us, let us continue Christians. This only Religion, truly embraced, not only makes us Saints in heaven,
A people extreamely Covetous. Such is their avarice that they make marchandize of men. Horse-fayres are not more frequent here then Men-markets are there.
A people extremely Covetous. Such is their avarice that they make merchandise of men. Horse-fairs Are not more frequent Here then Men-markets Are there.
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which if they cannot get from his friends, they will beat out of his flesh, using him the more cruelly in hope to get his ransome the more speedily.
which if they cannot get from his Friends, they will beatrice out of his Flesh, using him the more cruelly in hope to get his ransom the more speedily.
From this misery, if nor he nor his friends can procure his ransome, nothing can free him (unlesse he will renounce his faith) but he must remaine slave during his life unto some one of A base and contemptible generation;
From this misery, if nor he nor his Friends can procure his ransom, nothing can free him (unless he will renounce his faith) but he must remain slave during his life unto Some one of A base and contemptible generation;
Such is the bondage of our brethren under these Turks. They who make us slaves what are they but slaves themselves? Their Grand-signeor holds them no better,
Such is the bondage of our brothers under these Turks. They who make us slaves what Are they but slaves themselves? Their Grand-signeor holds them not better,
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Now what a miserable thing is it for a free-borne man to become a slave to one who is but a slave himselfe? In this regard the curse of Canaan lyeth upon the poore Christian ;
Now what a miserable thing is it for a freeborn man to become a slave to one who is but a slave himself? In this regard the curse of Canaan lies upon the poor Christian;
Among all Iobs calamities scarce any touched him more nearely that they despised him whose fathers he would have disdained to have set with the basest of his flocks.
Among all Jobs calamities scarce any touched him more nearly that they despised him whose Father's he would have disdained to have Set with the Basest of his flocks.
What a regret must it needes be to ours, as often as they thinke upon it (which they cannot chuse but doe daily) that those doe tyrannize over them and make beasts of them who are the worst of humane beasts? For no beast more savage then a slave, insulting over the necks of those who are free-borne.
What a regret must it needs be to ours, as often as they think upon it (which they cannot choose but do daily) that those do tyrannise over them and make beasts of them who Are the worst of humane beasts? For no beast more savage then a slave, insulting over the necks of those who Are freeborn.
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Were there no more said, this might suffice to incite us to the first duty enjoyned in my text (the least we can afford them) which is to Remember them.
Were there no more said, this might suffice to incite us to the First duty enjoined in my text (the least we can afford them) which is to remember them.
Three times at least in this Chapter doth the holy Authour performe the office of a remembrancer unto us, speaking to that noble faculty of the soule, the memory. In the precedent verse, Be not forgetfull to harbour strangers. In the 16 verse, To doe good and to distribute forget not.
Three times At least in this Chapter does the holy Author perform the office of a remembrancer unto us, speaking to that noble faculty of the soul, the memory. In the precedent verse, Be not forgetful to harbour Strangers. In the 16 verse, To do good and to distribute forget not.
Had not Pharaohs chiefe butler reason to have remembred good Ioseph, who prophesied unto him his deliverance out of prison, and readvancement in court.
Had not Pharaohs chief butler reason to have remembered good Ioseph, who prophesied unto him his deliverance out of prison, and readvancement in court.
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The rich gluttons full cups, fat dishes, rich purple, made his memory so pursie that it could not walke the length of his hall to the hungry ulcerated beggar.
The rich gluttons full cups, fat Dishes, rich purple, made his memory so pursy that it could not walk the length of his hall to the hungry ulcerated beggar.
How unlike are we herein to him whose name we professe, our blessed Saviour ? All the joyes in Paradise made him not forget what he promised the penitent theefe on the crosse.
How unlike Are we herein to him whose name we profess, our blessed Saviour? All the Joys in Paradise made him not forget what he promised the penitent thief on the cross.
But wee being in our earthly Paradise, how soone forget we our poore brethren that are on or under the Crosse? Such a bewitching nature there is in pleasure and prosperity, which meeting with our corruption,
But we being in our earthly Paradise, how soon forget we our poor brothers that Are on or under the Cross? Such a bewitching nature there is in pleasure and Prosperity, which meeting with our corruption,
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but being bathed and warmed with the heate of prosperity, the ciment dissolveth and the crazed vessel soone leakes out the remembrance of others adversity.
but being bathed and warmed with the heat of Prosperity, the ciment dissolveth and the crazed vessel soon leaks out the remembrance of Others adversity.
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but especially in the Halcion dayes of plenty and prosperity. Some of the ancients vsed to have at their feasts, one dish wherein was served a dead mans scull, the servitour vttering this speech, be merry, but withall looke on this.
but especially in the Halcion days of plenty and Prosperity. some of the ancients used to have At their feasts, one dish wherein was served a dead men scull, the servitor uttering this speech, be merry, but withal look on this.
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now he doth) have need that some representation of our brethrens bonds should be served in vnto vs, with the words of my Text Remember those that are in bonds.
now he does) have need that Some representation of our Brothers' bonds should be served in unto us, with the words of my Text remember those that Are in bonds.
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Remember that any captivity is a grievous calamity, but bondage vnder the enemies of Christ for their constancy in the Christian faith is (in regard of worldly comforts) most vncomfortable.
remember that any captivity is a grievous calamity, but bondage under the enemies of christ for their constancy in the Christian faith is (in regard of worldly comforts) most uncomfortable.
Remember that you your selves were once darknesse, strangers from the common wealth of Israell, the children of Death, the bondslaves of sinne as they are.
remember that you your selves were once darkness, Strangers from the Common wealth of Israel, the children of Death, the bondslaves of sin as they Are.
No gally-slave is in worse bondage then these Libertines : Therefore remember them. Remember those that are in corporall bondage, though iustly and deservedly.
No Galley slave is in Worse bondage then these Libertines: Therefore Remember them. remember those that Are in corporal bondage, though justly and deservedly.
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Miserable creatures, they want the inward comfort which others doe enioy, whom a free conscience doth baile in the closest prison, ease and release in the heaviest irons, enlighten in the darkest dungeon.
Miserable creatures, they want the inward Comfort which Others do enjoy, whom a free conscience does bail in the closest prison, ease and release in the Heaviest irons, enlighten in the Darkest dungeon.
Besides the bolts on their legs they haue heavier fetters on their soules which none can strike off but only Christ. They cannot make to themselves comfortable application of S. Peters admonition, Let none of you suffer as a malefactor,
Beside the bolts on their legs they have Heavier fetters on their Souls which none can strike off but only christ. They cannot make to themselves comfortable application of S. Peter's admonition, Let none of you suffer as a Malefactor,
This happinesse they want who suffer rightly for wrong doing, and may say (if they have so much grace) with the penitent thiefe on the Crosse, We indeed justly, for we suffer the due reward of our deeds.
This happiness they want who suffer rightly for wrong doing, and may say (if they have so much grace) with the penitent thief on the Cross, We indeed justly, for we suffer the due reward of our Deeds.
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Remember those who are in bonds for debt, whether their owne or other mens as sureties, suretieshippe hath undone many. Debt it selfe to an honest minde is a great bondage,
remember those who Are in bonds for debt, whither their own or other men's as sureties, suretieshippe hath undone many. Debt it self to an honest mind is a great bondage,
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Every naile or bramble that catcheth him by the coate he conceives to be a catch-pole, and starting, he cries out at whose sute? To be buried in debt is but a death without buriall.
Every nail or bramble that Catches him by the coat he conceives to be a catchpole, and starting, he cries out At whose suit? To be buried in debt is but a death without burial.
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As for that bondage of bondage that Minotaure which devours Men, the Romanish inquisition, it seemes that the Devill devised it as the Interloper and Interceptor of all charity. There is no comming to them that are so inclosed, no seeing them, no sending to them,
As for that bondage of bondage that Minotaur which devours Men, the Romanish inquisition, it seems that the devil devised it as the Interloper and Interceptor of all charity. There is no coming to them that Are so enclosed, no seeing them, no sending to them,
as if the Devill intended to keepe Christ close prisoner. All we can doe for them is to remember them, with our teares to condole them, with our prayers, that Christ, who cannot be excluded, will visit them with inward comfort,
as if the devil intended to keep christ close prisoner. All we can do for them is to Remember them, with our tears to condole them, with our Prayers, that christ, who cannot be excluded, will visit them with inward Comfort,
The Popish inquisition! O it is a more barbarous bondage then any in Barbary. O Lord when thou makest inquisition for bloud, remember their bloudy inquisition.
The Popish inquisition! Oh it is a more barbarous bondage then any in Barbary. Oh Lord when thou Makest inquisition for blood, Remember their bloody inquisition.
We, poore soules, have exchanged the best country for Barbary, our Christian brethren for cursed Mahumetans, our Ministers for Mofties, our Temples for Mosquies. Our wives are widowes while their husbands are alive,
We, poor Souls, have exchanged the best country for Barbary, our Christian brothers for cursed Mahumetans, our Ministers for Mofties, our Temples for Mosquies. Our wives Are Widows while their Husbands Are alive,
This their very banishment is but a breathing death: yea by the Prophets verdict more to be lamented then Death, Weepe not for the dead neither mourne for him,
This their very banishment is but a breathing death: yea by the prophets verdict more to be lamented then Death, Weep not for the dead neither mourn for him,
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these, because they are captiv• to them who are enemies to him who is our peace, and doe all they may to deprive them of that peace of God which passeth all understanding.
these, Because they Are captiv• to them who Are enemies to him who is our peace, and do all they may to deprive them of that peace of God which passes all understanding.
Adde hereto, that they are debarred the meanes of spirituall comfort by the Ministery of the word. Insteed of Ministers of Christ to comfort them, they have the Messengers of Satan to buffet them,
Add hereto, that they Are debarred the means of spiritual Comfort by the Ministry of the word. Instead of Ministers of christ to Comfort them, they have the Messengers of Satan to buffet them,
and with Iobs wife to say unto them, not in words, but in the more feeling language of blowes, curse God & dye, or curse Christ & live, but a life more cursed then death it selfe. Poore captives!
and with Jobs wife to say unto them, not in words, but in the more feeling language of blows, curse God & die, or curse christ & live, but a life more cursed then death it self. Poor captives!
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they cannot say as S. Luke doth of the Malteses, The Barbarians shewed us no little kindnesse, but the quite contrary, the Barbarians shew us no little cruelty.
they cannot say as S. Luke does of the Malteses, The Barbarians showed us no little kindness, but the quite contrary, the Barbarians show us no little cruelty.
now abandoned from the Temple, and grievously suffering because they will not abandon the Lord, sold in markets like beasts, by creatures more brutish then beasts, stigmatized, branded when they are bought by circumcised monsters, miscreant Mahumetans. I want words as well to expresse the persecutours wickednesse,
now abandoned from the Temple, and grievously suffering Because they will not abandon the Lord, sold in Markets like beasts, by creatures more brutish then beasts, stigmatized, branded when they Are bought by circumcised monsters, miscreant Mahumetans. I want words as well to express the persecutors wickedness,
as the sufferers wretchednesse. One of them in a letter to his wofull wife concerning his owne and his fellowes miseries, among other sad passages inserteth this advice, in any case not to suffer their Sonne to adventure on those costs least he should fall into his fathers wofull case:
as the sufferers wretchedness. One of them in a Letter to his woeful wife Concerning his own and his Fellows misery's, among other sad passages inserteth this Advice, in any case not to suffer their Son to adventure on those costs lest he should fallen into his Father's woeful case:
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Therefore I could not but thinke on the Glutton in hell and his sute unto Abraham, that he would send Lazarus to warne his surviving brethren not to come into that place of torment.
Therefore I could not but think on the Glutton in hell and his suit unto Abraham, that he would send Lazarus to warn his surviving brothers not to come into that place of torment.
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Their case (praised be God) is not so desperate, but if there be an hell upon earth, it is not in Aetna, nor in mount Ilecla, nor in any of the Indian Vulcans, it is in Morocco or Algier for miserable captive Christians. Remember them!
Their case (praised be God) is not so desperate, but if there be an hell upon earth, it is not in Aetna, nor in mount Ilecla, nor in any of the Indian Vulcans, it is in Morocco or Algiers for miserable captive Christians. remember them!
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Nay, how can you (if you have Christian hearts) forget them? sooner should your right hand forget her cunning, sooner should you forget both right hand and left;
Nay, how can you (if you have Christian hearts) forget them? sooner should your right hand forget her cunning, sooner should you forget both right hand and left;
sooner should you (with Messala Corvinus ) forget your owne names then your brethrens intolerable bondage, who have given their names to Christ, and daily suffer such greevances because they will not renounce the name of Christ.
sooner should you (with Messala Corvinus) forget your own names then your Brothers' intolerable bondage, who have given their names to christ, and daily suffer such grievances Because they will not renounce the name of christ.
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While you sit safe at home, and see the smoake of your owne chimnies, breath in the best, your owne English ayre, they sit downe by the waters of Babylon, and weepe at the remembrance of Sion. While you feed on the fat of Lambes, and drinke wine in bowles, they eate the bread of sorrow,
While you fit safe At home, and see the smoke of your own Chimneys, breath in the best, your own English air, they fit down by the waters of Babylon, and weep At the remembrance of Sion. While you feed on the fat of Lambs, and drink wine in bowls, they eat the bred of sorrow,
and drinke dry the river Marah. While you have your musicke at bankets of wine, their wine is their teares, the jingling of their chaines their sorry musicke, broken Hearts their Harpes, sighing their singing,
and drink dry the river Marah. While you have your music At banquets of wine, their wine is their tears, the jingling of their chains their sorry music, broken Hearts their Harps, sighing their singing,
While you come to the Temple and to the Table of the Lord, doe heare the word of the Lord, may have the ministers of the Lord come unto you, to conferre with you, to comfort you (though too few doe make us of such happinesse) they (deare soules) doe see nothing but the abomination of desolation, the God Manzim, the mocke God Mahomet, circumcised Cadees, urging them in the language of Satan, If thou wilt have ease or liberty, fall downe and worshippe me.
While you come to the Temple and to the Table of the Lord, do hear the word of the Lord, may have the Ministers of the Lord come unto you, to confer with you, to Comfort you (though too few do make us of such happiness) they (deer Souls) do see nothing but the abomination of desolation, the God Manzim, the mock God Mahomet, circumcised Cadees, urging them in the language of Satan, If thou wilt have ease or liberty, fallen down and worship me.
Then at last your carnal friends who at first flattered you with, The worst is past (when, God knowes, without repentance, the worst is to come;) You may live many a faire yeare (and yet die in a fowle houre) and the like country consolations to the sicke, they and their cold comforts will prove but Iobs miserable comforters, Physitians of no value. And when they see there remaineth no hope of recovery,
Then At last your carnal Friends who At First flattered you with, The worst is passed (when, God knows, without Repentance, the worst is to come;) You may live many a fair year (and yet die in a fowl hour) and the like country consolations to the sick, they and their cold comforts will prove but Jobs miserable Comforters, Physicians of no valve. And when they see there remains no hope of recovery,
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Otherwise you shall finde too true that saying of a Saint, It is a iust thing that he should not remember himselfe at his death who would not remember God in his life.
Otherwise you shall find too true that saying of a Saint, It is a just thing that he should not Remember himself At his death who would not Remember God in his life.
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Shortly, remember that there is a day comming wherein the Iudge himselfe shall come, and say to those who have beene forgetfull herein, Depart from me ye cursed into everlasting fire, — For &c. For I was in prison, in captivity and you visited me not.
Shortly, Remember that there is a day coming wherein the Judge himself shall come, and say to those who have been forgetful herein, Depart from me you cursed into everlasting fire, — For etc. For I was in prison, in captivity and you visited me not.
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And doe you aske me how, or wherein you shall remember them? I tell you in few words, Remember to pity them, remember to pray for them, remember to extend your charity according to every mans ability towards the redeeming & reducing them home,
And do you ask me how, or wherein you shall Remember them? I tell you in few words, remember to pity them, Remember to pray for them, Remember to extend your charity according to every men ability towards the redeeming & reducing them home,
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So remember them as if your selves were in the same bonds and bondage with them, which is the second duty, Compassion, of which (God willing) hereafter.
So Remember them as if your selves were in the same bonds and bondage with them, which is the second duty, Compassion, of which (God willing) hereafter.
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Now I beseech the Almighty to grant unto you this remembrance that he may give unto you the blessing promised unto those who doe remember him in his, Blessed is he who considereth the poore and needy, the Lord will deliver him in the day of trouble.
Now I beseech the Almighty to grant unto you this remembrance that he may give unto you the blessing promised unto those who do Remember him in his, Blessed is he who Considereth the poor and needy, the Lord will deliver him in the day of trouble.
COMPASSION TOWARDS CAPTIVES. The second Sermon. HEB. 13.3. — as bound with them. FOlloweth now the second duty we owe to our brethren who are in bondage;
COMPASSION TOWARDS CAPTIVES. The second Sermon. HEBREW. 13.3. — as bound with them. Follows now the second duty we owe to our brothers who Are in bondage;
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A Sympathy or Compassion. We must so remember them as if we our selves were in the same bondage with them, that so we may be the more feelingly affected towards them:
A sympathy or Compassion. We must so Remember them as if we our selves were in the same bondage with them, that so we may be the more feelingly affected towards them:
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yea it must be yours, if you will truly please God. Manifest it is, that We must so esteeme of our brethrens captivity as if i• were our owne calamity.
yea it must be yours, if you will truly please God. Manifest it is, that We must so esteem of our Brothers' captivity as if i• were our own calamity.
Generally, there must be in all Christians a Sympathy in all their brethrens sufferings, a compassion in all their passions, a fellow-feeling in all their afflictions.
Generally, there must be in all Christians a sympathy in all their Brothers' sufferings, a compassion in all their passion, a fellow-feeling in all their afflictions.
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Who is weake (saith he) and I am not weake? Who is offended and I burne not? This compassion he makes to be the complement and perfection of •he Gospell, Beare ye one anothers burthens and so fulfill the law of Christ.
Who is weak (Says he) and I am not weak? Who is offended and I burn not? This compassion he makes to be the compliment and perfection of •he Gospel, Bear you one another's burdens and so fulfil the law of christ.
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Whereupon one of the ancients inferreth, Every one is so farre forth a perfect man as he is more perfectly sensible in himselfe of another mans sorrowes.
Whereupon one of the ancients infers, Every one is so Far forth a perfect man as he is more perfectly sensible in himself of Another men sorrows.
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Can we be men after Gods owne heart as David was, if we doe not for our Bretheren what he did for his enemies? What more feelingly spoken then that of the Prophet Ieremie, For the hurt of the Daughter of my people I am hurt, I am black,
Can we be men After God's own heart as David was, if we do not for our Brethren what he did for his enemies? What more feelingly spoken then that of the Prophet Ieremie, For the hurt of the Daughter of my people I am hurt, I am black,
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And what is the subject of his Lamentations ? Not so much his owne as his Bretherens afflictions, which therefore he takes to be his owne because they were his Bretherens.
And what is the Subject of his Lamentations? Not so much his own as his Brethrens afflictions, which Therefore he Takes to be his own Because they were his Brethrens.
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but in eminency at Court, being the kings cup-bearer, did he not yet feele in himselfe his brethrens affliction at Ierusalem, as if he had beene afflicted with them.
but in eminency At Court, being the Kings cupbearer, did he not yet feel in himself his Brothers' affliction At Ierusalem, as if he had been afflicted with them.
For when hee presented the cup to the king, and the king, reading in his face the sorrowes of his heart, demaunded him, why is thy countenance sad seing thou art not sicke ? his reply shewed that it was not his owne malady but his brethrens misery that diseased him, Why should not (saith he) my countenance be sad, when the city and place of my fathers sepulchers lyeth wast? And those pious Hebrews to whom this epistle is written, are commended by the divine pen-man because they had compassion on him in his bonds.
For when he presented the cup to the King, and the King, reading in his face the sorrows of his heart, demanded him, why is thy countenance sad sing thou art not sick? his reply showed that it was not his own malady but his Brothers' misery that diseased him, Why should not (Says he) my countenance be sad, when the City and place of my Father's sepulchers lies waste? And those pious Hebrews to whom this epistle is written, Are commended by the divine penman Because they had compassion on him in his bonds.
Not as if he knew not before how to be mercifull ( whose mercy is from everlasting to everlasting ) but that which he knew for ever by nature he would learne in time by experience.
Not as if he knew not before how to be merciful (whose mercy is from everlasting to everlasting) but that which he knew for ever by nature he would Learn in time by experience.
We are all members of one body, and we doe finde in our natural body, that If one member doe suffer all the members doe suffer with it. A thorne pricketh the foote:
We Are all members of one body, and we do find in our natural body, that If one member do suffer all the members do suffer with it. A thorn pricks the foot:
The heart being only in the foote, the whole body is busied, every member officiously offers to be a Chirurgeon, or to seeke and send for one as if it selfe were wounded.
The heart being only in the foot, the Whole body is busied, every member officiously offers to be a Chirurgeon, or to seek and send for one as if it self were wounded.
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Why then complaines the tongue, thou treadest on me. The compassion of unity (saith the tongue) causeth me to cry out thou treadest on me, because thou treadest on my fellow-member.
Why then complains the tongue, thou treadest on me. The compassion of unity (Says the tongue) Causes me to cry out thou treadest on me, Because thou treadest on my Fellow member.
If thus in the naturall body, how much more in the mysticall ? Why should not the smarting of any one be the suffering of every one, seing that the members are not more naturally compacted in the naturall body then the members of Christ are in the mysticall?
If thus in the natural body, how much more in the mystical? Why should not the smarting of any one be the suffering of every one, sing that the members Are not more naturally compacted in the natural body then the members of christ Are in the mystical?
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And doth not the rule of equity require this duty of us? we are ready to reioyce with them that reioyce ▪ Is it not right then that we should mourne with them that mourne ? We do willingly participate with our brethren in their good,
And does not the Rule of equity require this duty of us? we Are ready to rejoice with them that rejoice ▪ Is it not right then that we should mourn with them that mourn? We do willingly participate with our brothers in their good,
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we are ready to feast with our brethren, Why then should we refuse to fast with them? If we will not pledge them in the cup of their sufferings why should we drinke with them the pleasant wine of their comforts? And surely without this Sympathy there cannot be in us any true tovch of mercy and charity.
we Are ready to feast with our brothers, Why then should we refuse to fast with them? If we will not pledge them in the cup of their sufferings why should we drink with them the pleasant wine of their comforts? And surely without this sympathy there cannot be in us any true touch of mercy and charity.
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But they who have not this feeling can never truly conceive, much lesse daily remember, least of all charitably releeve others in their distresses. Well saith a worthy one;
But they who have not this feeling can never truly conceive, much less daily Remember, least of all charitably relieve Others in their Distresses. Well Says a worthy one;
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Polus a famous Actor among the Grecians (as is recorded of him) being to represent on the stage Electra mourning for the death of her brother Orestes and bearing in her hands his Vrne, insteed thereof he brought forth the Vrne of his owne deceased Sonne, that by the apprehension of his owne, he might the more feelingly act anothers passion.
Polus a famous Actor among the Greeks (as is recorded of him) being to represent on the stage Electra mourning for the death of her brother Orestes and bearing in her hands his Urn, instead thereof he brought forth the Urn of his own deceased Son, that by the apprehension of his own, he might the more feelingly act another's passion.
Notwithstanding all this, some there are (who yet would seeme to be Christians (of a Stoicall disposition, without passion, save in their owne sufferings, without compassion of their brethrens.
Notwithstanding all this, Some there Are (who yet would seem to be Christians (of a Stoical disposition, without passion, save in their own sufferings, without compassion of their Brothers'.
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Remember we them who are in bonds while we are at liberty, those who are in danger while we are in safety, those who are in mourning under any kinde of affliction while we are in joy and jollity.
remember we them who Are in bonds while we Are At liberty, those who Are in danger while we Are in safety, those who Are in mourning under any kind of affliction while we Are in joy and jollity.
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We are at leasure to reade the Gazette, the Corante, Gallobelgicus relations of combustions in every kingdome of Europe, but finde nothing of any such in England. We stand safe on the shore while we see others tossed in the sea, not without an unpleasing pleasing prospect, displeased to see others embroyled,
We Are At leisure to read the Gazette, the Corante, Gallobelgicus relations of combustions in every Kingdom of Europe, but find nothing of any such in England. We stand safe on the shore while we see Others tossed in the sea, not without an unpleasing pleasing prospect, displeased to see Others embroiled,
How happy are we if we know and thankfully acknowledge our owne happinesse, and with a Christian compassion remember our brethrens miseries? The one cannot but make us thankfull unto God for our selves, the other charitable unto others.
How happy Are we if we know and thankfully acknowledge our own happiness, and with a Christian compassion Remember our Brothers' misery's? The one cannot but make us thankful unto God for our selves, the other charitable unto Others.
when we remember our Christian brethren in France, in the Palatinate, Bohemia, and all Germany, & especially our own ountry-men in Barbary in most barberous slavery? These thoughts should season all our mirth,
when we Remember our Christian brothers in France, in the Palatinate, Bohemia, and all Germany, & especially our own ountry-men in Barbary in most barbarous slavery? These thoughts should season all our mirth,
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Who cannot grieve in such grievances of his fellow members? Who will not account their sufferings his smarting? Especially if he consider the preciousnesse of this compassion in the sight of God.
Who cannot grieve in such grievances of his fellow members? Who will not account their sufferings his smarting? Especially if he Consider the preciousness of this compassion in the sighed of God.
The almes of the minde is sometimes treasured up in Gods bag without the almes of the hand, but the almes of the hand is not esteemed by him without the almes of the minde.
The alms of the mind is sometime treasured up in God's bag without the alms of the hand, but the alms of the hand is not esteemed by him without the alms of the mind.
But He giveth royally who with that which he reacheth out to an another receiveth into himselfe the need and want of the receiver, and so makes a royall exchange, taking part of the others sorrowes,
But He gives royally who with that which he reaches out to an Another receives into himself the need and want of the receiver, and so makes a royal exchange, taking part of the Others sorrows,
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If the mouth only doe bemone them, and the hand endevour not to releive them, what is this but that painted compassion which S. Iames cals unprofitable? If a brother or sister be naked and destitute of daily food,
If the Mouth only do bemoan them, and the hand endeavour not to relieve them, what is this but that painted compassion which S. James calls unprofitable? If a brother or sister be naked and destitute of daily food,
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Depart in peace, be warmed and filled, not withstanding you give them not those things that are needfull to the body, what doth it profit them ? It profiteth neither them nor you.
Depart in peace, be warmed and filled, not withstanding you give them not those things that Are needful to the body, what does it profit them? It profiteth neither them nor you.
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Many there are who at tables and other meetings when speech is made of their brethrens grievous bondage in Barbary will presently flash out, Alas poore men, they are in miserable case, twere better they were out of their lives, God helpe them, God comfort them — No doubt but God doth inwardly helpe and comfort them, otherwise they could not possible endure.
Many there Are who At tables and other meetings when speech is made of their Brothers' grievous bondage in Barbary will presently flash out, Alas poor men, they Are in miserable case, it better they were out of their lives, God help them, God Comfort them — No doubt but God does inwardly help and Comfort them, otherwise they could not possible endure.
But they who rather command God so to doe, then truly pray to him that he will doe so, doing nothing themselves, they thinke they have done enough in turning the worke over unto God.
But they who rather command God so to do, then truly pray to him that he will do so, doing nothing themselves, they think they have done enough in turning the work over unto God.
The fig-tree which our Saviour cursed for having leaves only and not fruit, is an Embleme of those who have charitable words without answerable actions.
The Fig tree which our Saviour cursed for having leaves only and not fruit, is an Emblem of those who have charitable words without answerable actions.
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More pleasing unto God is the forward fig-tree, to which fruit is insteed of leaves: It is not yet apparalled with leaves when it is adorned with fruit.
More pleasing unto God is the forward Fig tree, to which fruit is instead of leaves: It is not yet appareled with leaves when it is adorned with fruit.
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The fig-tree (saith the spouse in the Canticles) putteth forth her greene figs, (not her greene leaves) and the vines with the tender grapes doe give a good smell.
The Fig tree (Says the spouse in the Canticles) putteth forth her green figs, (not her green leaves) and the vines with the tender grapes do give a good smell.
then one who speakes him faire, but doth nothing for him. Let therefore some contribution with the hand speake feelingly the inward compassion of the heart.
then one who speaks him fair, but does nothing for him. Let Therefore Some contribution with the hand speak feelingly the inward compassion of the heart.
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So inseparably cleaveth this Sympathy with our brethren in their sufferings unto true Christianity, that we no sooner finde Christians to be named in Scripture but we finde in them this active compassion. In the first and truest Ecclesiasticall history we read that The Antiochians were the first that were called Christians.
So inseparably cleaveth this sympathy with our brothers in their sufferings unto true Christianity, that we no sooner find Christians to be nam in Scripture but we find in them this active compassion. In the First and Truest Ecclesiastical history we read that The antiochians were the First that were called Christians.
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For when Aggabus prophecied of a great dearth shortly to ensue these Proto-Christians resolved to send reliefe to their brethren in Iudaea, which they did by the hands of Barnabas and Saul. Where you may observe five things concurring in their contribution. They did it.
For when Agabus prophesied of a great dearth shortly to ensue these Proto-Christians resolved to send relief to their brothers in Iudaea, which they did by the hands of Barnabas and Saul. Where you may observe five things concurring in their contribution. They did it.
1 Generally: 2 Bountifully: 3 Cheerefully: 4 Timely: 5 Trustily. 1 They did it Generally ; for all the Christians in generall, and every one in particular concurred in this contribution. 2 Bountifully ;
1 Generally: 2 Bountifully: 3 Cheerfully: 4 Timely: 5 Trustily. 1 They did it Generally; for all the Christians in general, and every one in particular concurred in this contribution. 2 Bountifully;
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First, what is to be done in this kinde, let it be done generally. His Majesties letters patent in our captived brethrens behalfe were larger then any granted heretofore for other collections.
First, what is to be done in this kind, let it be done generally. His Majesties letters patent in our captived Brothers' behalf were larger then any granted heretofore for other collections.
As the Apostle admonisheth the Corinthians concerning the relieving of the brethren at Hierusalem, Let every one of you lay by him in store, as God hath prospered him :
As the Apostle Admonisheth the Corinthians Concerning the relieving of the brothers At Jerusalem, Let every one of you lay by him in store, as God hath prospered him:
And shall he reape sparingly from you who hath sowed so bountifully on you? Doe you not read that To whome much is given of him much shall be required ? And can you thinke that no more is required of you then of those to whom so litle,
And shall he reap sparingly from you who hath sowed so bountifully on you? Do you not read that To whom much is given of him much shall be required? And can you think that no more is required of you then of those to whom so little,
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so nothing is given in comparison of you? Shame you not that all things should abound unto you, save the best of all, your charity? With what face can you pray unto God with David ;
so nothing is given in comparison of you? Shame you not that all things should abound unto you, save the best of all, your charity? With what face can you pray unto God with David;
Observe, from them to whom it is due, that is from the owner, from the master of it, as the Originall will well beare, Know that in this case thou art not owner of thine owne, not master of thine owne money.
Observe, from them to whom it is due, that is from the owner, from the master of it, as the Original will well bear, Know that in this case thou art not owner of thine own, not master of thine own money.
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Why shouldst thou turne him off till to morrow who needeth it to day, who needed it yesterday yea many daies since? Mercy is a thing that brookes no delay;
Why Shouldst thou turn him off till to morrow who needs it to day, who needed it yesterday yea many days since? Mercy is a thing that brooks no Delay;
If Christ said unto him who should betray him, That thou doest, doe it quickly ▪ Much more saith he to them who should relieve him, That which you meane to doe, doe it timely.
If christ said unto him who should betray him, That thou dost, do it quickly ▪ Much more Says he to them who should relieve him, That which you mean to do, do it timely.
One thing remaines, They did it trustily: They sent their benevolence by the hands of trusty men, Barnabas and Saul. It was a principall care of the Apostles to entrust men of experienced faithfullnesse with the conveying of their contributions, that what was charitably conferred might be safely conveyed.
One thing remains, They did it trustily: They sent their benevolence by the hands of trusty men, Barnabas and Saul. It was a principal care of the Apostles to entrust men of experienced faithfulness with the conveying of their contributions, that what was charitably conferred might be safely conveyed.
Here they employ both Barnabas and Saul, men of whose faithfullnesse there could be no suspition. One of them, Barnabas, Sold his land and laid it at the Apostles feet:
Here they employ both Barnabas and Saul, men of whose faithfulness there could be no suspicion. One of them, Barnabas, Sold his land and laid it At the Apostles feet:
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And was it likely that he who gave away his owne would defraud the faithfull of the bounty of others? The other, Saul, was now become Paul, of a persecutor an Apostle ;
And was it likely that he who gave away his own would defraud the faithful of the bounty of Others? The other, Saul, was now become Paul, of a persecutor an Apostle;
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certainly a man of approved industry and honesty, knowing that in a matter of such consequence as this, two are better then one, though one be never so good.
Certainly a man of approved industry and honesty, knowing that in a matter of such consequence as this, two Are better then one, though one be never so good.
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I must not say what the country saith, Onely I pray that something may be done in this kinde bountifully and timely and what is so done may be trustily conveyed and accordingly imployed by some approved Barnabas and Saul.
I must not say what the country Says, Only I pray that something may be done in this kind bountifully and timely and what is so done may be trustily conveyed and accordingly employed by Some approved Barnabas and Saul.
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Thi• should be done with the speedier expedition, least cruelty should compell any of these miserable captives to enthrall themselves to a more miserable captivity;
Thi• should be done with the speedier expedition, lest cruelty should compel any of these miserable captives to enthral themselves to a more miserable captivity;
O let us remember them whom paine and torment have enforced to forget that ever they gave their names to Christ. Remember to mourne for them, to pity them, to pray that if it be possible (& with God nothing is impossible) they may be freed from the snare of the Devill. Insult not over their fall.
Oh let us Remember them whom pain and torment have Enforced to forget that ever they gave their names to christ. remember to mourn for them, to pity them, to pray that if it be possible (& with God nothing is impossible) they may be freed from the snare of the devil. Insult not over their fallen.
Even in this their fowle and fearefull defection there is due from us a Sympathy towards them, such as S. Cyprian extended towards them who revolted in persecution ▪ I joyne my heart (saith he) with every one of them, I lay the lamentable burthens of my sorrowes on their shoulders.
Even in this their fowl and fearful defection there is due from us a sympathy towards them, such as S. Cyprian extended towards them who revolted in persecution ▪ I join my heart (Says he) with every one of them, I lay the lamentable burdens of my sorrows on their shoulders.
But why should we mourne for them who mourne not for themselves? But why should we not so much the more mourne for them, (as Samuel did for Saul ) both because they have committed that for which they should mourne,
But why should we mourn for them who mourn not for themselves? But why should we not so much the more mourn for them, (as Samuel did for Saul) both Because they have committed that for which they should mourn,
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and doe not mourne for that which they have committed? And who knowes whether they doe not mourne? They may have received the abominable circumcision in their flesh, but not in their hearts.
and do not mourn for that which they have committed? And who knows whither they do not mourn? They may have received the abominable circumcision in their Flesh, but not in their hearts.
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Some of them have professed so much in their private letters to their friends that outwardly they are Mahumetans, but in minde they remaine Christians. Excuse them I cannot.
some of them have professed so much in their private letters to their Friends that outwardly they Are Mahumetans, but in mind they remain Christians. Excuse them I cannot.
No lesse cause haue we to shed teares for too manie Renegadoes that remaine among us, Roarers, Blaspeamers, Sonnes of Belial, Vsurious Iewes, who professe Christians and live Mahumetans, living under Baptisme worse then many of them in their cursed circumcision. Be they as bad as you can conceive them, the greater cause we have to mourne for them.
No less cause have we to shed tears for too many Renegades that remain among us, Roarers, Blaspeamers, Sons of Belial, Usurious Iewes, who profess Christians and live Mahumetans, living under Baptism Worse then many of them in their cursed circumcision. Be they as bad as you can conceive them, the greater cause we have to mourn for them.
They who are thus insensible of their owne sufferings, how can they condole others? Labour for a tender heart, apprehensive of the least frowne of our heavenly Father, deepely sensible of every fillip of his finger in displeasure,
They who Are thus insensible of their own sufferings, how can they condole Others? Labour for a tender heart, apprehensive of the least frown of our heavenly Father, deeply sensible of every fillip of his finger in displeasure,
then shall your compassion extend it selfe more viscerally towards your afflicted brethren. A second Impediment is Epicurisme or sensuality: For when men are soaked in the pleasures,
then shall your compassion extend it self more viscerally towards your afflicted brothers. A second Impediment is Epicurism or sensuality: For when men Are soaked in the pleasures,
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If mention be made of our miserable brethrens thraldome in Barbary, What are they (say these) but a company of base creatures, such as th• world may well spare? What shall we talke of them or trouble our selves about them? The very voice of the blatant beast ? Sure it is that without humility, we shall never have any true tincture of this Sympathy. Therefore when the Apostle exhorteth to this compassion, Weepe with them that weepe,
If mention be made of our miserable Brothers' thraldom in Barbary, What Are they (say these) but a company of base creatures, such as th• world may well spare? What shall we talk of them or trouble our selves about them? The very voice of the blatant beast? Sure it is that without humility, we shall never have any true tincture of this sympathy. Therefore when the Apostle exhorteth to this compassion, Weep with them that weep,
compassion towards our brethren, is Covetousnesse. This dries up the streames of mercy, and exhausteth the veines of charity. This makes one to be no more moved with the grone• sighes, teares of Widowes, Orphans, Captives, then wit• 〈 ◊ 〉 whining of a whelp,
compassion towards our brothers, is Covetousness. This dries up the streams of mercy, and exhausteth the Veins of charity. This makes one to be no more moved with the grone• sighs, tears of Widows, Orphans, Captives, then wit• 〈 ◊ 〉 whining of a whelp,
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The crie of the horse-leach ever ringing in the misers eares, Give, Give, so drownes the crie & complaint of the poore that he heares no more the Lazars bell nor the prisoners fetters, then we doe what is now said among the Antipodes. But like those who dwell at the fall of the river Nilus the continuall voice of his owne covetous desires doe deafen him against all complaints of others.
The cry of the horseleech ever ringing in the misers ears, Give, Give, so drowns the cry & complaint of the poor that he hears no more the Lazars bell nor the Prisoners fetters, then we do what is now said among the Antipodes. But like those who dwell At the fallen of the river Nilus the continual voice of his own covetous Desires do deafen him against all complaints of Others.
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Couetousnes hath taught him the Deuils Logicke, he is all for clutching the fist, hee cannot learne the Christian Rhetorick of extending the palme in charitable contribution.
Covetousness hath taught him the Devils Logic, he is all for clutching the fist, he cannot Learn the Christian Rhetoric of extending the palm in charitable contribution.
Busbequius a grave Authour, sometimes Embassadour to the great Turke from the German Emperour, reports how forward the Christian Marchants were in Pera (a place adjoyning to Constantinople ) for the redeeming of certaine Christians there held captives.
Busbequius a grave Author, sometime Ambassador to the great Turk from the Germane Emperor, reports how forward the Christian Merchants were in Pera (a place adjoining to Constantinople) for the redeeming of certain Christians there held captives.
Only he saith that he was an Italogrecian, a mungrel between a Greeke & an Italian. Such as his lineage was such was his language. God forbid that there should be among us such mungrels to barke out such dogged speeches.
Only he Says that he was an Italogrecian, a mongrel between a Greek & an Italian. Such as his lineage was such was his language. God forbid that there should be among us such mungrels to bark out such dogged Speeches.
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All charity is not drawne out of the bag ? Insteed of a great gift give griefe, give teares, give compassion. Condolement is no small comfort to him that suffereth.
All charity is not drawn out of the bag? Instead of a great gift give grief, give tears, give compassion. Condolement is no small Comfort to him that suffers.
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They have friends, acquaintance, kindred of their owne, let them relieve them. But they are of thine owne religion, thine own nation, thine owne nature :
They have Friends, acquaintance, kindred of their own, let them relieve them. But they Are of thine own Religion, thine own Nation, thine own nature:
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And is not the least of these sufficient acquaintance when they are in misery? Is it not both thine and their Makers charge? When thou seest the naked thou shalt cover him ;
And is not the least of these sufficient acquaintance when they Are in misery? Is it not both thine and their Makers charge? When thou See the naked thou shalt cover him;
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any naked, whether neighbour or stranger, knowne or unknowne, that's all one. Thou seest his nakednesse, thou knowest his need, that's sufficient for acquaintance. Marke the motive annexed:
any naked, whither neighbour or stranger, known or unknown, that's all one. Thou See his nakedness, thou Knowest his need, that's sufficient for acquaintance. Mark the motive annexed:
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Is there any better knowne or nearer kin to thee then thine owne flesh? If thou hidest thy face from him in his need thou hidest thy selfe from one who is nearer kin to thee then thy nearest cosen by blood, even from thine owne flesh.
Is there any better known or nearer kin to thee then thine own Flesh? If thou hidest thy face from him in his need thou hidest thy self from one who is nearer kin to thee then thy nearest Cousin by blood, even from thine own Flesh.
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Can then any Christian be unknown to him to whom Christ is known? Doe we say that we are united to the Head and can wee bee unacquainted with any member of the body? Their hunger, their bonds, their burthens, their blowes are not these sufficient for commiseration,
Can then any Christian be unknown to him to whom christ is known? Do we say that we Are united to the Head and can we be unacquainted with any member of the body? Their hunger, their bonds, their burdens, their blows Are not these sufficient for commiseration,
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But the more to move us to compassionate these our barbarously oppressed brethren, let us (in the last place) lay to your hearts, these few among many forcible incentives.
But the more to move us to compassionate these our barbarously oppressed brothers, let us (in the last place) lay to your hearts, these few among many forcible incentives.
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Whence is it that one in a company yawning or gaping, the rest doe so likewise unlesse they prevent it? That one eating bitter or tart meates others teeth doe water and are set on edge? Is there such a Sympathy in our bodies? Why not much more in our mindes?
Whence is it that one in a company yawning or gaping, the rest do so likewise unless they prevent it? That one eating bitter or tart Meats Others teeth do water and Are Set on edge? Is there such a sympathy in our bodies? Why not much more in our minds?
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What bruite beast more bruitish, more beastly then the swine? Whose life (saith one) is given them only to keepe their flesh from purrifying? Yet if one of them be tangled in some gate or hedge, you may observe how his crie calls the whole heard that is within hearing to come to him,
What bruit beast more brutish, more beastly then the Swine? Whose life (Says one) is given them only to keep their Flesh from purrifying? Yet if one of them be tangled in Some gate or hedge, you may observe how his cry calls the Whole herd that is within hearing to come to him,
As in some things there is an Antipathy, so there is a Sympathy in others. Touch but one string in a lute, and another soundeth though not neare unto it.
As in Some things there is an Antipathy, so there is a sympathy in Others. Touch but one string in a lute, and Another soundeth though not near unto it.
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If our owne naturall bodies, if brute creatures, which are led only by sence, yea if senselesse creatures by an occult quality be thus affected one towards another, then what ought Christians to doe who are endued with reason, enlightned with religion, and led or rather drawne with naturall affection? Now if nature doe teach us this compassion,
If our own natural bodies, if brutus creatures, which Are led only by sense, yea if senseless creatures by an occult quality be thus affected one towards Another, then what ought Christians to do who Are endued with reason, enlightened with Religion, and led or rather drawn with natural affection? Now if nature do teach us this compassion,
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This forme of piety (saith he) Christ the mediatour betweene God and man hath shewed unto men, who doubtlesse without dying might have saved us from Death if hee would:
This Form of piety (Says he) christ the Mediator between God and man hath showed unto men, who doubtless without dying might have saved us from Death if he would:
Let the same minde be in us Christians towards our fellow members, which was in our head Christ towards us, otherwise wee cannot bee true Christians. How can wee hope for salvation by him if we be not living members of his body? If wee be living members then are wee feeling members.
Let the same mind be in us Christians towards our fellow members, which was in our head christ towards us, otherwise we cannot be true Christians. How can we hope for salvation by him if we be not living members of his body? If we be living members then Are we feeling members.
so is every Christian who is not affected with the affliction of another Christian. Such doe shew themselves to be no better then rotten branches in the Vine,
so is every Christian who is not affected with the affliction of Another Christian. Such do show themselves to be no better then rotten branches in the Vine,
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Besides, if we enter into a due consideration of the persons suffering, how many things doe wee meet with, which may moove an obdurate heart to pity them? They are men ;
Beside, if we enter into a due consideration of the Persons suffering, how many things do we meet with, which may move an obdurate heart to pity them? They Are men;
should we see a man beating his horse, his dog, as our men are beaten by these circumcised dogs, wee would pity the poore beast and crie out that the owner were a verier beast then that he beateth.
should we see a man beating his horse, his dog, as our men Are beaten by these circumcised Dogs, we would pity the poor beast and cry out that the owner were a verier beast then that he beats.
They are our country-men and unto many, neare kinsemen. Were they forraigners and strangers, how could wee but relent at the relation of their miseries? Can any true Christian heare or read without teares the relation of the Imperialists cruelty in Bohemia or in Magdenburge, or Spanish Immanities among the West Indians ? Yet these were strangers farre remote from us,
They Are our countrymen and unto many, near kinsmen. Were they foreigners and Strangers, how could we but relent At the Relation of their misery's? Can any true Christian hear or read without tears the Relation of the Imperialists cruelty in Bohemia or in Magdenburg, or Spanish Inanities among the West Indians? Yet these were Strangers Far remote from us,
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Nay were they Turks a Christian would hardly see without griefe, a Turke to suffer that of others which Christians doe of Turkes. Can we then heare of those miseries which men, our owne country-men, our brethren doe endure,
Nay were they Turks a Christian would hardly see without grief, a Turk to suffer that of Others which Christians do of Turks. Can we then hear of those misery's which men, our own countrymen, our brothers do endure,
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They are the living Temples of God, Should wee suffer Gods Temples to be possessed by Infidels if we could free them? Were our owne houses possessed by theeves, what would we doe, what would we not doe to cleare them? What then should we not doe to redeeme the living Temples of the Holy Ghost ? In my thoughts, whensoever we dine or sup in our houses that expostulation of the Lord with the secure Iewes should pluck us by the eares;
They Are the living Temples of God, Should we suffer God's Temples to be possessed by Infidels if we could free them? Were our own houses possessed by thieves, what would we do, what would we not do to clear them? What then should we not do to Redeem the living Temples of the Holy Ghost? In my thoughts, whensoever we dine or sup in our houses that expostulation of the Lord with the secure Iewes should pluck us by the ears;
Then from our sorrowfull brethren reflect wee our thoughts upon our selves, and in the scales of our owne estate weigh we the equity of the precept, which will not a litle incite us to the performance of it.
Then from our sorrowful brothers reflect we our thoughts upon our selves, and in the scales of our own estate weigh we the equity of the precept, which will not a little incite us to the performance of it.
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And would not you then have desired of them what now is required of you towards them? Well then, you know what their and your Master commandeth, Whatsoever you would that men should doe unto you the same doe unto them.
And would not you then have desired of them what now is required of you towards them? Well then, you know what their and your Master commands, Whatsoever you would that men should do unto you the same do unto them.
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as in the end of this verse? And what is the body but the prison of the soule ? Doth not every man living beare about him a walking prison ? Is not the soule in bonds while it is in the body? And it may come to passe before the soule be freed out of this prison, the body, that the body also may be in bonds and endure captivity.
as in the end of this verse? And what is the body but the prison of the soul? Does not every man living bear about him a walking prison? Is not the soul in bonds while it is in the body? And it may come to pass before the soul be freed out of this prison, the body, that the body also may be in bonds and endure captivity.
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Why should any man thinke that any thing incident to man should not befall him seeing he is a man? That which happeneth unto one may happen unto any one,
Why should any man think that any thing incident to man should not befall him seeing he is a man? That which Happeneth unto one may happen unto any one,
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When Manasses was on his throne he litle dreamp't of a prison, and that he should exchange the gold on his head for irons about his heeles, yet so he did:
When Manasses was on his throne he little dreamt of a prison, and that he should exchange the gold on his head for irons about his heals, yet so he did:
many Emperours of Constantinople, one Emperour of the Turkes. Should God ever cast us into such calamities, we should be the better able to endure them in our selves,
many emperors of Constantinople, one Emperor of the Turkes. Should God ever cast us into such calamities, we should be the better able to endure them in our selves,
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But thou maist fall fowle with Turkes at home, Land-pyrats, Vsurers, Oppressours, or into some other misery that shall enforce thee to crave commiseration as much as ours doe who are in Barbary. And art thou sure if thou adventurest not thy selfe on Sea to be safe on land? Though thou com'st not neare the Turkes may not they come too neare thee? Did not others watch for us while we sleep,
But thou Mayest fallen fowl with Turkes At home, Land-pyrats, Usurers, Oppressors, or into Some other misery that shall enforce thee to crave commiseration as much as ours do who Are in Barbary. And art thou sure if thou adventurest not thy self on Sea to be safe on land? Though thou Comest not near the Turkes may not they come too near thee? Did not Others watch for us while we sleep,
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See we not how audacious they are growne? How their shalops brave us at our harbours mouthes? What threates have they sent us of late that ere long they will make some of us see Algier ? And who were these but some of our owne nation turned Turkes, threatning to bring us unto their owne condition because wee would not free them in season?
See we not how audacious they Are grown? How their shalops brave us At our harbours mouths? What Treats have they sent us of late that ere long they will make Some of us see Algiers? And who were these but Some of our own Nation turned Turks, threatening to bring us unto their own condition Because we would not free them in season?
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Can we forget that Tragicall transportation of our brethren from Baltamore into that Babilon, Barbary ? All of them English, most of them Cornish, suddenly surprized in the silence of the night.
Can we forget that Tragical transportation of our brothers from Baltimore into that Babylon, Barbary? All of them English, most of them Cornish, suddenly surprised in the silence of the night.
When suddenly their houses were broken up, they haled out of their beds, the husband, wife and children every one fast bound, carried away in three or fowre howres,
When suddenly their houses were broken up, they haled out of their Beds, the husband, wife and children every one fast bound, carried away in three or fowre hours,
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How can he help his Other selfe who cannot help his owne selfe? The poore child cries, O Mother keepe me, O Father keepe me, when Father and Mother are kept fast enough themselves from keeping and helping theirs.
How can he help his Other self who cannot help his own self? The poor child cries, Oh Mother keep me, Oh Father keep me, when Father and Mother Are kept fast enough themselves from keeping and helping theirs.
Some lost their lives fighting (but in vaine) to save their wives and children, herein happy that death prevented in them those miseries which theirs, surviving to greater sorrowes doe endure.
some lost their lives fighting (but in vain) to save their wives and children, herein happy that death prevented in them those misery's which theirs, surviving to greater sorrows do endure.
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Our barbarous inhumanity is a worse bondage then theirs in Barbary. In such a captive condition are they who have not this compassion towards their captived brethren.
Our barbarous inhumanity is a Worse bondage then theirs in Barbary. In such a captive condition Are they who have not this compassion towards their captived brothers.
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And who are those who are to be redeemed? They are not only the Temples of the Lord (as hath beene shewed) but the Lord of the Temple himselfe is held captive in them.
And who Are those who Are to be redeemed? They Are not only the Temples of the Lord (as hath been showed) but the Lord of the Temple himself is held captive in them.
but (that which should more nearely touch us then if it were our owne case) it is his who should be nearer to us then our selves, it is our Lord and Masters, our Saviour and Redeemers case.
but (that which should more nearly touch us then if it were our own case) it is his who should be nearer to us then our selves, it is our Lord and Masters, our Saviour and Redeemer's case.
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Let us redeeme him with a small portion of our perishable substance (which this way imployed shall not perish) who redeemed us, not with corruptible things, as silver and gold, but with his precious blood, more worth then a million of worlds.
Let us Redeem him with a small portion of our perishable substance (which this Way employed shall not perish) who redeemed us, not with corruptible things, as silver and gold, but with his precious blood, more worth then a million of world's.
Should we leave our native country and sayle into Barbary, and there offer our selves to bondage for our brethren, saying unto their Pateroones; Free these men and take us, we will be ▪ your slaves in their steeds, we could doe no more (nay, God knowes, nothing neare so much) for them,
Should we leave our native country and sail into Barbary, and there offer our selves to bondage for our brothers, saying unto their Pateroones; Free these men and take us, we will be ▪ your slaves in their steeds, we could do no more (nay, God knows, nothing near so much) for them,
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If therefore we will not remember them for their sakes, let us remember them for his sake, let us remember them for our own sakes, that the great redeemer, who is also the great rewarder to every good worke, (especially of this) may one day in mercy remember us;
If Therefore we will not Remember them for their sakes, let us Remember them for his sake, let us Remember them for our own sakes, that the great redeemer, who is also the great rewarder to every good work, (especially of this) may one day in mercy Remember us;
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And were there no other recompence then the acknowledgement of this kindenesse (regarding the disparity betweene the persons) yet this were neede enough to any noble minde.
And were there no other recompense then the acknowledgement of this kindness (regarding the disparity between the Persons) yet this were need enough to any noble mind.
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If it be an honour to a subiect for the King to acknowledge with his own mouth in the presence of all his nobles that sometimes he was beholding to him, what will it be when the King of Kings shall one day acknowledge and publish that he was (in a manner) beholding unto man? O how comfortable will it bee in that great day of Iudgement, and of Mercy (of Iudgement to Turks and Tyrants, of Mercy to charitable Christians ) when the Iudge himselfe shall say, I was in prison 〈 ◊ 〉 you came to me. Yea more;
If it be an honour to a Subject for the King to acknowledge with his own Mouth in the presence of all his Nobles that sometime he was beholding to him, what will it be when the King of Kings shall one day acknowledge and publish that he was (in a manner) beholding unto man? O how comfortable will it be in that great day of Judgement, and of Mercy (of Judgement to Turks and Tyrants, of Mercy to charitable Christians) when the Judge himself shall say, I was in prison 〈 ◊ 〉 you Come to me. Yea more;
you, by freeing me, procured tha• I might come to you, might come unto mine owne family, to the Temple of the Lord, to the publick service of God, to the Word and Sacraments, from all which I was (because mine were) debarred.
you, by freeing me, procured tha• I might come to you, might come unto mine own family, to the Temple of the Lord, to the public service of God, to the Word and Sacraments, from all which I was (Because mine were) debarred.
What an honour will it be, when the King himselfe sitting in his Maiesty shall publish in the large Amphitheater of the whole world his former misery for your greater glory,
What an honour will it be, when the King himself sitting in his Majesty shall publish in the large Amphitheater of the Whole world his former misery for your greater glory,
and prepared not by man but by God the Father, and for none other, but for you, for you, who by your deedes of mercy have evidenced the sincerity of your faith.
and prepared not by man but by God the Father, and for none other, but for you, for you, who by your Deeds of mercy have evidenced the sincerity of your faith.
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but out of his owne mercy and by the merits of his deare Sonne Iesus, To whom our gracius redeemer, together with him the glorious Father, and the blessed spirit the only Comforter, three Persons in one Godhead blessed for ever, be ascribed all Praise, Power, Might, Majesty, Dominion, and Glory, now and alwaies. AMEN. AMEN.
but out of his own mercy and by the merits of his deer Son Iesus, To whom our gracius redeemer, together with him the glorious Father, and the blessed Spirit the only Comforter, three Persons in one Godhead blessed for ever, be ascribed all Praise, Power, Might, Majesty, Dominion, and Glory, now and always. AMEN. AMEN.
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All that are in any kinde of bondage are here intended. But chiefly those who are captived for Christs sake. This kinde of bondage is most cōfortable in regard of the inner man.
All that Are in any kind of bondage Are Here intended. But chiefly those who Are captived for Christ sake. This kind of bondage is most comfortable in regard of the inner man.
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No greater enemies to Christians then these Renegadoes. Corruptio optimi est pessima. Res quae corrumpitur & mutatur in contrarium suae naturae devenit ad tantum gradum malitiae quantus erat gradus bonitatis i• quo erat vel venire poterat. Remund. Sebund. Theol. Natural. Tit. 244.
No greater enemies to Christians then these Renegades. corruption Optimi est pessima. Rest Quae corrumpitur & mutatur in Contrary suae naturae devenit ad Tantum Gradum malitiae quantus erat gradus bonitatis i• quo erat vel venire poterat. Remnant. Second. Theology Natural. Tit. 244.
Cruell. One (whose letter to his wife I have lately read) relateth that his office is from morning till night to sell water, and if he bring not in six pence at least to his Patrone at night he hardly escapes an hundred stripes.
Cruel. One (whose Letter to his wife I have lately read) relateth that his office is from morning till night to fell water, and if he bring not in six pence At least to his Patron At night he hardly escapes an hundred stripes.
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Another likewise in a letter to his wife, professeth that he was never tempted to turne Turke (for which he greatly thanked God) but he was often tempted to kill his Pa•eroon, that by a cruell death (whereof he should be sure) he might be freed from a miserable life.
another likewise in a Letter to his wife, Professes that he was never tempted to turn Turk (for which he greatly thanked God) but he was often tempted to kill his Pa•eroon, that by a cruel death (whereof he should be sure) he might be freed from a miserable life.
Ne { que } n•seriò tangimur aliorum malis quàm diu aliena esse cogitamus. B•z. ad Text. Nescit sanus quid sentiat aeger. Et aeger. aegro, & jejunus jejuno quantò propriùs tantò familiariùs compatiuntur. Bern. ubi supr.
Ne { que } n•seriò tangimur Aliorum malis quàm Diu Aliena esse Cogitamus. B•z. and Text. Nescit Sanus quid sentiat aeger. Et aeger. aegro, & jejunus jejuno quantò propriùs tantò familiariùs compatiuntur. Bern. ubi Supr.
Vobiscum illic in carcere quodammodo & nos sumus; seperari delectionem spiritus non sinit: Vos illic confessio, me affectio in•••dit. Cyprian. ep. 16.
Vobiscum illic in carcere quodammodo & nos sumus; seperari delectionem spiritus non sinit: Vos illic confessio, me affectio in•••dit. Cyprian. Epistle. 16.
Gregor. Moral. in Iob. l. 12. c. 27. Plus autem nonnunquam ess• dicimu• compati ex corde, quā dare, quod quisquis perfectè indigenti compatitur minus aestimat omne quod dat id c. 28. Exter••ra largieus rem extra semetipsum praebuit. id ibid. This affection must not be without action.
Gregory. Moral. in Job l. 12. c. 27. Plus autem nonnunquam ess• dicimu• Compati ex cord, quā Dare, quod quisquis perfectè indigenti compatitur minus aestimat omne quod that id c. 28. Exter••ra largieus remembering extra semetipsum praebuit. id Ibid. This affection must not be without actium.
1. Ioh. 3. •7. Nemo amat & deserit. Augustin. Tract. 49. in Ioan. Praeclara verba, sed verba, cum pauperes verbis non indigent. Bern. Tu si ex animo forte velis cui benefactum, Adde operam: sola cadaver est voluntas. Iul. Scalig. Epidorp. lib. 4.
1. John 3. •7. Nemo amat & deserit. Augustin. Tract. 49. in Ioan. Praeclara verba, sed verba, cum Paupers verbis non indigent. Bern. Tu si ex animo forte velis cui benefactum, Add Operam: sola cadaver est Voluntas. July Scaliger Epidorp. lib. 4.
Ver. 27.28. Direction for the right manner of contribution to our brethren in their necessities, particularly to those who are in Turkish bondage. Five rules according to the example of the Antiochians.
Ver. 27.28. Direction for the right manner of contribution to our brothers in their necessities, particularly to those who Are in Turkish bondage. Five rules according to the Exampl of the antiochians.
1. Cor. 9.7.20. Laeandum est no• lugendum cùm beneficium damus. Affectus tuus nomen imponit operi: qualiter à te proficiscitur, sic à Deo aestimatur. Ambros Offic. In ipso misericordiae opere plus solet apud aeternum judicem pensari quàm factum. Gregor Moral in Iob l. 19. c. 20.
1. Cor. 9.7.20. Laeandum est no• lugendum cùm beneficium We give. Affectus Thy Nome imponit operi: qualiter à te proficiscitur, sic à God aestimatur. Ambos Office In ipso Mercy Opere plus Solent apud aeternum Judicem pensari quàm factum. Gregory Moral in Job l. 19. c. 20.
Charitas de sacculo non er•gatur. Si nihil habes collachrima. Magnum est infortunato remedium compassio, ac sincerè condolere calamitatem magnopere levat. Nazian. ubi supr. Nam viscera, id est compassionem, non claudit à proxim• indigentiam patienti, qui si posset, vellet subvenire. Bern. de. Pass. Ser. 32.
Charitas de sacculo non er•gatur. Si nihil habes collachrima. Magnum est infortunato remedium Compassion, ac sincerè Condolere calamitatem Magnopere levat. Nazian. ubi Supr. Nam viscera, id est compassionem, non Claudit à proxim• indigentiam patienti, qui si posset, vellet subvenire. Bern. de. Pass. Ser. 32.
2. Cor. 8.12. Si non das compassionis affectum, qui quò plus datur plus abundat, quomodo terrenam substantiam dares quae divisa minuitur? Bern ubi supr. We should not estrange our affections from them, because they are strangers unto us.
2. Cor. 8.12. Si non das compassionis affectum, qui quò plus datur plus abundat, quomodo Terrenam substantiam dares Quae divisa minuitur? Bern ubi Supr. We should not estrange our affections from them, Because they Are Strangers unto us.
Iob. 31.19. Apud piam mentem plus natura valet quàm notio: nam & unusquis { que } qui indiget eo ipso quod homo est ei jam incognitus non esi. Gregor. Moral. l. 21. c. 14.
Job 31.19. Apud Piam mentem plus Nature valet quàm notio: nam & unusquis { que } qui indiget eo ipso quod homo est ei jam incognitus non esi. Gregory. Moral. l. 21. c. 14.
Et illud quo { que } mirandum est, quod uno oscitante, & nos quo { que }, nisi advertimus, oscitamus, & alio edente acerbaquaedam, saliva alteri in os profilit ▪ Fracastor. de sympath. & Antipath. cap. 1.
Et illud quo { que } Mirandum est, quod Uno oscitante, & nos quo { que }, nisi advertimus, oscitamus, & Alio edente acerbaquaedam, saliva Alteri in os profilit ▪ Fracastor. de Sympathy. & Antipath. cap. 1.
In bruite beasts. Si enim tauri cum tau•um mortuum invenerint, plorant, mug•unt & quitusdam dibitis humanitatis •bsequiis fratris funera prósequuntur, quid debet homo homini, quem & ratio docet & trahit affectio? Bern. de triplic. genet. honor.
In bruit beasts. Si enim Tauri cum tau•um mortuum invenerint, plorant, mug•unt & quitusdam dibitis humanitatis •bsequiis fratris funera prósequuntur, quid debet homo Homini, Whom & ratio docet & trahit affectio? Bern. de triplic. genet. honour.
Quam videlicet pietatis formam, Mediator nobis Dei, & hominum dea•t, quicum posset nobis etiam non moriendo concurrere, succurrere tamen moriendo hominibus volu•t, quia nos videlicet minus amasset nisi & vulnera nostra susciperet, nec vim suae dilectionis ostenderet, nisi hoc quod à nobis tolleret ad tempus ipse sustiner•t. Gregor. Moral. in Iob. l. 20. c. 27.
Quam videlicet pietatis formam, Mediator nobis Dei, & hominum dea•t, quicum posset nobis etiam non moriendo concurrere, succurrere tamen moriendo hominibus volu•t, quia nos videlicet minus amasset nisi & vulnera nostra susciperet, nec vim suae dilectionis ostenderet, nisi hoc quod à nobis tolleret ad Tempus ipse sustiner•t. Gregory. Moral. in Job l. 20. c. 27.
The living Temples of God. Considerandum est & hoc, Dei Tēpla esse, quae capta sunt, nec pati nos longâ cessatione & neglecto dolore debere ut Dei Templa captiva sint. Cyprian. Ep. 60.
The living Temples of God. Considerandum est & hoc, Dei Tēpla esse, Quae Captivity sunt, nec pati nos longâ cessation & neglecto dolore Debere ut Dei Templa Captiva sint. Cyprian. Epistle 60.
