A sparke tovvard the kindling of sorrow for Sion A meditation on Amos 6. 6. Being the summe of a sermon preached at Sergeants Inne in Fleet-Street. By Thomas Gataker B. of D. and pastor of Rotherhith.

A sparke tovvard the kindling of sorrow for Sion A meditation on Amos 6. 6. Being the summe of a sermon preached at Sergeants Inne in Fleet-Street. By Thomas Gataker B. of D. and pastor of Rotherhith.

Table of contents

Title page

TO THE RIGHT WORSHIPFVLL, Sir Randol Crew Knight, ONE OF HIS MAIESTIES Sergeants at Law.

A SMALL SPARKE towards the kindling of Sorrow for Sion.

[Page]

A SMALL SPARKE towards the kindling of Sorrow for Sion.

AMOS 6.6.

But they are not grieued for the affliction of IOSEPH.

THE Minister and Messenger of this Prophecie was Amos;The Prophet. not N [...]m est ipse qu [...] patrem Esaiae 1.1. legimus. Hie [...]on in Amos, & Basil. i [...] Esai. the father of Esay, as Vt plaerique putant. Hieron. in Esai. Sic Clem. Alex. s [...]rom. l. 1. Epiphan. vit. prophet. & Graeci plaerique. Riber, in prophet. min. praelud. some of the Ancients haue thought: Not their Ille [...] scribitur, & robustum significat: est [...] [...] & populu [...] [...]vulsus interpretatur. Hieron. in Amos. Imò, onerans, vt Arquer. vel onustus potius, vt Ximen siue [...], quasi baiulus, vt Hieron. ipse in Io [...]l. names onely in the originall, but their descents also (if the Iewish Rabbines report may be beleeued) were diuers: the one, as Ignoratur familia [...]ius; traduntur tamen fratres fuisse Amatsias Rex & Amot [...]. R. Kim [...]bi in Esa [...]. they say, of the race royall: this other (as himselfe confesseth) a poore peasant, Amos 7.14. neither a Prophet, nor the sonne of a Prophet, but a silly [...] Cap 7.14. [...] Cap. 1.1. neat-herd, and a plucker of sycomores, [Page] till it pleased God extraordinarily to call him vnto that office.

The Prophecie.Now this Amos, though bred and brought vp Chap. 1.1. at Tekoah 2 Chron. 11.6. in Iuda, (whither Chap. 7.12. Amaziah therefore would haue him sent backe, as a vagrant, to the proper place of his abode:) yet was he sent by God (as H [...]sh. 4.1. & 5.1 Hoshea and some others) to the Ten Tribes, to Israel: but so, as that in his Sermons he dealeth with either, sometime Chap. 2.4. with Iudah alone, sometime Chap. 2.6. with Israel, or the Ten Tribes apart, and sometime Chap. 3.1. with all Israel ioyntly together.

This Chapter.That part of his Prophecie contained in this Chapter, whereof my Text is a parcell, is directed as to either, so principally Vers. 1. to Sion and Samaria, the head-cities of either.

For that in them those were, Saluian, deprouid. l [...]. 7. ca. 2. de Aquitanis. Et de Carthagine, ibid. c. 12. Video quasi scaturientem viiijs ciuitatem; plenam turbi [...], sed magis turpitudini [...]us; plenam diuiiijs, sed magis vitije. Sic & Eulog memor ab. l. 2. c. 14. Praepoters vi [...]ijs & diuitijs. Et Sidon. epist. 7. lib. 8. Sic vitijs, vt diuitijs incubantes. qui vt diuitijs sic vitijs primi fuere, (to vse Saluians words) that were as formost in wealth, so Nullum non bominum genus concurrit in vrbem, & virtutibus & vitijs magna Pretia ponentem. Sen. ad Helu. c. 6. Quo cuncta vndique [...]trecia, ant pudenda confluunt, celebranturque. Tacit. Annal. Vt in mare fluminae omnia, s [...]c vit [...] in magnas aulas (vrbes etiam) influere. Pius 2. Papa apud Platinam. forwardest in wickednesse: And Obtinet itaque [...]îc prouerb. quod Ezech. 16.44. habetur, Qualis mater, talis filia. Minora enim oppid [...] & vrbes sunt Metropolis sine matricis ciuitatis quasi filiae, Num. 21.25. Vise R. Ca [...]ium in Ezech. & Drus. quaest. 1.6. from thence as from a Well-head was prophanenesse and naughtinesse deriued and diffused into all coasts and quarters of either Countrey: according to that of Micah; Mica 1.5. What is the wickednesse of Iacob, but Samaria? or what are the high-places of Iuda, but Ierusalem?

[Page]For the distribution of it:Diuision of the Chapter. Parts 2. The Chapter consisteth of two parts.

There is, 1. Propositio, a generall proposition;Proposition. Vers. 1. a woe to the secure ones in Sion and Samaria, in the fore-front of it.

2. Perpolitio, Explication▪ a more particular explication thereof, in the rest of the chapter: And therein,

1.

Vers. 2.-7.

Disceptatio,

Branches 2. Disceptation.

a disceptation or debating with them concerning their sinnes.

2.

Vers. 7.-

Denunciatio,

Denunciation.

a denunciation or threatning of Gods iudgements against them for the same.

There is malum culpae in the one, malum paenae in the other; flagitium in the one, and flagellum in the other: Mans sinne in the one, and Gods wrath in the other; the practise of euill in the one, and the punishment of euill in the other.Disceptation. Branch 1. Sinnes 4.

The sinnes that they are charged with in the former are foure:

1. Their securitie:

Sinne 1.

Vers. 3. & Chap. 9.10. So Ezech. 12.27.

They put the euill day farre from them, when it was euen at the very doore with them.

2. Their crueltie:

Sinne 2.

Vers. 3.

They

Appropinquare faecitis. Riber. Ad [...]ouetis. Inn.

draw vnto them (or, set them downe in) the chaire of violence.

3. Their riot, and excesse:

Vers. 4, 5, 6. Esai 5.11, 12. Iob 21.11, 12.

They lie stretching themselues on their Iuory beds; eat the fat lambes out of the fold,Sinne 3.and calues out of the stall; vse all manner of varietie of musicke and melodie, inuenting daily new meanes of mirth; drinke their wine in deepe carousing cups; and anoint themselues

[...]

with the principall and pretiousest ointments.

[Page]

Sinne 4.

4. Their rechlesnesse: like

Matt. 24.38.39

those of Noahs time, they gaue themselues wholly to this voluptuous course of life; and as they did nothing else, so they minded nought else;

Vers. 6. Esai 5.11, 12.

they had no regard at all vnto ought that from the hand of God either befell themselues or others.

And these sinnes are aggrauated;

Amplification [...]

1.

Vers. 2.

By the mercy and bounty of God toward them, who had blessed them farre aboue other their neighbour nations.

Amplification 2.

2.

Vers. 6.

By the miserie and distressed estate of their poore brethren at that very time, when they reuelled and rioted in that manner,

Branch 2.

in the words of my Text.

Plagues 4.

The Iudgements threatned in the latter part are likewise foure:

1.

V [...]rs. 7.

Captiuitie and thraldome.

2.

Vers. 8.

Destruction of their Citie.

3.

Vers. 9, 10.

Desolation by sword and plague.

4.

Vers. 11.

Ruine of houses, as well great as small.

Which iudgements should be effected Vers. 12, 13. for those sinnes of theirs, Vers. 14. by a forraine Nation that should like a violent land-floud ouer-runne their whole Co [...]trey from Num. 34.8 5. Chamath to D [...] quo I [...]sh. 13.3 & Ier. 2.18.Ita Iun. & Riber. Est autem Shichor Nilus: vt rectè Ios. Scalig. de emend. temp. l. 5. & ad Fest. Etsi dissentian: Beroald, chron. l. 2. c. 7. & Drus. obseru. l. 9. c. 17. [...] Nilus, q [...] & [...], & [...] &, à nigredine Aethiop. [...] vnde & [...] antiqui [...]', vt Dio [...]ys. perieges. Shichor, from North to South, from the one end of it to the other.

Whence we might well collect these generall obseruations:

1. Flagitium & flagellum, vt acus & filum: That Mans sinne and Gods wrath are as needle and thred: Obseruation 1. the one maketh way for the other; the [Page] one draweth on the other: [...], Plato, [...], H [...]siod apud Plut. de s [...]ra num. vind. where the one goeth before, there the other will come after, euen as close as the crewell followeth vpon the needle, or the shoe-thred vpon the bristle.

And it is a vaine thing therefore for sinners to flatter and sooth vp themselues, and to blesse themselues in their sins; to imagine that though they continue in the practise of sinne,Application. yet they may escape the iudgements due thereunto. For Psal. 140.11. Num. 32.23. [...]. E [...]ri [...]. apud Plut. de sera vind. [...]. Homer. N. [...]. Rarò antecede [...]te [...] scelestum Deseruit pede paena cla [...]do. Hor. carum. 3.2. N [...]hil impune perpetrari, Oraculi vox. Ammian. hist l. 29. euill shall pursue the wicked man to destruction: it shall euen dogge him, as the hound doth the Deere, vnto death: And Rom. 2.3. we know that the iudgement of God is iust against those that doe such things. Yea Deut. 29 19. God hath threatned that he will shew no mercy to such as continue in their sinfull courses, promising impunitie to themselues, euen for this cause, because they presume on his mercy.

2. Centuriatores praesat. cent. 5. Ingentia beneficia, ingentia flagitia, ingentia supplicia: That where God multiplieth his mercies, and men multiplie their sinnes, there God will multiplie their miseries. And the greater blessings and fauours God hath vouchsafed any people or persons aboue others, the greater iudgements of God shall second those blessings,Obseruation 2. if the blessings be abused.

That which may well serue for a warning to vs that liue in this land,Application. whom God hath blessed abundantly with sundry speciall fauours aboue many round about vs, that wee take heed how we abuse this his goodnesse, and make this grace and fauour an occasion of wickednesse or [Page] wantonnesse: lest Vt rebus laetis par sit mensur a malor [...], Iu [...]e [...]. sat. 10. as he hath heaped vpon vs blessings extraordinarily aboue others, so he inflict also vpon vs iudgements extraordinarily aboue others; and as he hath made vs mirrors of his mercy vnto others,Obseruation 3. so he make vs spectacles also of his wrath.

3. Certaeruinae praeuia est incuria: That Matth. 24. 38, 39, 40, 41. 1 Thess. 5.2, 3. Rechlesnesse is an ordinary fore runner of ruine. Solent suprema facere securos mala. Sen. Oedip. 2.2. Vis [...] currum luxuriae apud Bern. in Ca [...]. 39. Qui sibi [...] promittit, securus inuaditur. Aug. in Psal. 30. Men are neuer neerer ruine, then when they least regard it; neuer neerer falling, then when they least feare it; neuer lesse safe, then when most secure; neuer more secure vsually, then when in least suretie or safetie, when destruction is euen at their doores.Application.

That which may iustly make vs to feare some sudden surprisall, considering the great securitie that hath so generally ouerspread vs, Iudg. 18.7. a rechlesse people, like those of Laish, because we thinke we sit sure; as if we had Esai 28.15, 18. Vbi cum Orco ratio habetur, ibi & fructus incertus, & vita colentiū. Post Catonem Varro de re rust. l. 1. c. 4. & Columel. l. 1. c. 3. Contra Tranio apud Plaut. Mostell. Pax mihi cum mortuis. & Lucan. l. 9. Pax cum morte data est. Et da Sabinians Ammiā. hist. l. 18. Per Edessena sepulchra, quasi fundata cum mortuis pace, nihil formidans, more vitae remissioris flurius agebat. made a couenant with death and destruction, and though all Christendome were scourged, yet should we be sure to scape scot-free; or as though we were seated out of the reach of Gods rod, and needed not therefore to feare his wrath.

But, Plaut. Cas. 3.5. Diuision of Text Branch 1. vt de via in semitam regrediamur, leauing these generals, to come neerer home, and confine our selues to a narrower compasse: in my Text obserue we these particulars:

1. The Negatiue, Non: it is a negatiue sinne that they are charged with; not so much the doing of that they should not doe, as the not doing of that they should.

[Page]2.

Branch 2.

The dutie required of them, but wanting in them; dolor,

[...] vnde [...]

aegritudo; griefe, sorrow, yea sicknesse: for so the word properly signifieth: as being a sinne, not to be grieued at the heart, yea not to be heart-sore and sicke againe with griefe, as things then stood.

3.

Branch 3.

The ground of this griefe, of such and so great griefe, contritio,

[...] breach, Reg. Bibl.

a breach, a fracture, a rupture, or

Super contritione. Hier.

a contrition rather, a breaking to

[...] vnde quidam nostrum tractum volunt.

shiners, as the word properly importeth: a most heauie and extreme calamitie, though not personally on themselues, yet on those that ought to be right neere and deere vnto them, their brethren: which calamitie what it was, is not here particularly expressed, but is described elsewhere:

2 [...] 1 [...], 26.

Their affliction was bitter, (by the incursion of strangers, their enemies) for there was nothing almost shut vp, nor left them, nor any at all that helped them.

4.

Branch 4.

The person thus afflicted, Ioseph: put, sometime

Psal. 80.1, 2, & 77.15.

for all Israel in generall: because Ioseph was a principall Patriake; and,

1 Chron. 5.1. Gen. 48.16, 22.

vpon the disinheriting of Reuben, the double portion, part of the birthright, being deuolued vnto him;

Num. 1.10.32, 33. & 2.18, 20. Deut. 33.13, 17.

his issue made two Tribes: sometime more specially

Chap. 5.6, 15. Hieron. prolog. 12. Prophet.

for the Ten Tribes, as because they had two of the Ten, so for that also

1 King. 11.26. Riberi [...] Amos 5.

Ieroboam the first King to the Ten Tribes was of that stocke, of the posteritie of Ioseph.

Here mentioned the rather, as Augustine imagineth, Quià nobilis inter fraetres vel i [...] malis quae pendit, vel in b [...]nis quae rependit. August. de doctr. Christ. l. 4. c. 6 because Ioseph was famous among his brethren both for the euill that he endured, and for the good that he did. As I take it, in way of allusion [Page] to the practise of Iosephs Brethren; when they had stript their brother Ioseph, and put him into a pit, where they meant he should perish, and had left him there in much anguish of minde and desperate distresse, it is said Genes. 37.23, 24, 25, 27. they sate them downe to eat and drinke, not regarding the miserie that he poore soule was in the whilest, till they spied the Midianites, vnto whom they sold him for a slaue.

Summe of the Text.So that, that then which the Prophet here complaineth of, and reproueth in them, is this, that though their brethren, the seed of Ioseph and the other Tribes that adhered thereunto, were in great distresse, in grieuous calamities, such as they seemed to be euen broken to peeces with the violence and extremitie of them, and such as might well haue made them euen sicke againe with sorrow; yet they gaue themselues wholly to eating and drinking, to feasting and banqueting, to riot and reuelling, neuer once minding or taking to heart the miseries of their poore distressed brethren; no more regarding their ruefull and forlorne estate, then Iosephs brethren did his, when either they had cast him into the pit, or had sold him away for a slaue.

This, you see, is the Summe and the Substance of this short Sentence: Let vs now proceed to the Instructions that may be raised out of it.

Obseruation 1.And first from the negative Note, Non; wee obserue, that There are priuatiue sinnes as well as positiue. As well the omission of necessary duties, as the commission of contrary euils and enormities, may make a man stand guiltie of sinne in [Page] Gods sight, and bring Gods wrath downe vpon persons and people. Malac. 3.18. Not seruing of God, and Eccles 9.2. not sacrificing is a sinne, as well as prophane seruice: yea Exod. 5.3. not sacrificing, as well as 1 Cor. 11.29, 30 the prophanation of a sacrament or sacrifice, may bring pestilence vpon a people. Num. 9 13. He that obserueth not the Passeouer in his due time, or Leuit. 23.29. that humbleth not his soule at the solemne time of fast, that soule shall be cut off from among his people. 1 Sam. 15.8, 11, 26. It was the not slaying of Agag, that lost Saul his Crown; and Exod. 4.24, 25. the not circumcising of Moses his first borne, that had like to haue cost Moses his life. And not the robbing only, but the not releeuing and compassionating of the poore, Luk. 16.19, 20, 21. was the rich mans ruine, and Matth. 25.40, 41. shall be sufficient matter to condemne many at the last day.

And the reason hereof is manifest:

For,Reason 1.1. there are Affirmatiue as well as Negatiue precepts. Munster, in praecept affirm. & neg. The Iewish Rabbines haue taken a curious account of the Commandements in Moses, and they reckon them to be 613. in all, whereof 365. negatiue, iust as many as there be dayes in the yeere; and 248. affirmatiue, iust so many, say they, as there be limmes or bones in mans body; to shew that Psal. 103.1. & 35.10. all parts of man are 1 Cor. 15.58. at all times to be imployed in the doing of Gods will. But to let passe such their ouer-curious and superstitious obseruations, certaine it is that there are in Gods Law as well affirmatiues as negatiues; yea that as In negatiuo praecepto affirmatiuum inteliigitur: & contra. Aisted. system. Theolog. l. 2. c. 3. §. 2. can. 12. & Tilen. syntagm. loc. 36. thes. 33. euery affirmatiue includeth a negatiue, so Praeceptis negatiuis subest contraria affirmatio. Cal [...]in instit. l. 2. c. 8. § 8, 9. euery negatiue hath an affirmatiue infolded in it: and that there is Deut. 27.26. Gal. 3.10. a curse [Page] imposed as a penaltie as well on the breach of the one, as on the breach of the other: and that the one is as well broken by the omission of that that therein is enioyned, as the other by the practise of that that therein is inhibited.

Reason 2.2. Christian men are in the word of God compared vnto Esai 61.3. trees: and those not arbores infaelices, such as by kinde and nature are vnfruitfull, and beare no fruit, or bad fruit; but such as by nature are fruitfull, and beare good fruit, as Psal. 80.8, 14. vines, Psal. 52 8. oliues, Iam. 3.12. figs, and the like. Now in such trees barrennesse or vnfruitfulnesse alone is cause sufficient to set them apart for fewell. And therefore not Esai 5.4. the wilde vine only that bare bad fruit, but Ezech. 15.2, 3, 4 the barren vine, and Luk. 13.6, 7. the fruitlesse figge, and Matth. 3.10. & 7.19. euery tree that either beareth not, or beareth not good fruit, is adiudged to the fire.

Vse 1.The vse whereof is, 1. to meet with a vaine conceit that many are possest with. There is a kinde of negatiue Diuinitie, and negatiue Christianitie, that carrieth many away, grown rife among men: they are good Christians; and why so? they are neither Papists, nor Puritans, Heretikes, nor Schismatikes. They can easily tell what they are not; not so easily what they are. And so for life and conuersation; they thanke God, with Luk. 18.11. the Pharisie, they are neither adulterers, nor drunkards, nor railers, nor back-biters, nor liers, nor swearers, nor oppressors, nor extortioners. And it were to be wished that some could say so much. All this is well: but this is nothing neere all. A man may truly say all this, and yet be farre [Page] enough from sinceritie. And vnlesse thou goe further then all this, thou art farre enough yet from that that thou shouldest be, yea and professest to be, when thou makest profession of Christianitie. It is not the omission of euill only, but Iam. 1.27. the practise of pietie, charitie, iustice and equitie that God requireth of thee. And howsoeuer therefore thou maist conceiue that Bonum est non fecisse malum. he is a good man that doth no euill; it is most certainly and vndoubtedly true on the other side, that Malum est non fecisse bonum. Chrysost. in serm. de virt. & vit. he is an euill man that doth no good.

The second vse hereof is to exhort and incite vs to a diligent practise of those good duties that God requireth of vs;Vse 2. and not to content our selues with a bare forbearance of euill, but to applie our selues to a carefull and conscionable performance of all such religious offices as our callings either generall or speciall, publike or priuate, exact of vs. For would any of vs endure idlenesse & slothfulnesse in our seruants, though neuer so honest or innocent otherwise? But we are Gods seruants: and no more will he endure the like in vs, then we would in them. And therefore not only Luk. 16.1, 2. the riotous and wastfull Steward, that embecilled his masters goods; but Matth. 25.30. the idle and thriftlesse Seruant also, that employed not his masters money, shall be bound hand and foot, and cast out into vtter darknesse to his euerlasting destruction. The messenger of God, Ex Socratico decreto, non minus peccatum tacere [...]eritatem, quam lequi falsitatem. Petrus Cant. verb. abbreu. c. 90. if he deliuer not Gods message, though he teach no false doctrine, yet because he teacheth not at all, may bring a woe vpon himselfe. [...] Cor. 9.16. Woe vnto mee, [Page] saith the Apostle, if I preach not the Gospell. And, Ier [...]m. 1.17. Goe and speake to them, saith God to Ieremy, all that I command thee, or else I will destroy thee. So that Gods Minister may De silentio suo damnabitur. Bern. de temp. Et Aug. homil. 28. In magno sum non periculo, sed exitio const [...]tutus, si ta [...]uero.damne himselfe as well by his silence, and by saying nothing, as by soothing men vp in their sinnes. Ezech. 3.18. L [...]gatur Amb [...]os. epist. 29. If he hold but his peace, as others may perish by him, so he may perish with them, he may perish for them. And the ministers of iustice, not only if they doe iniustice, but if they doe not iustice, (and yet that is a kinde of iniustice too) may draw downe Gods iudgements vpon the whole state. Ier. 21.12. Execute iudgement betimes, saith God, and deliuer those that are spoiled out of the hand of the oppressor, lest my furie goe forth like wild-fire, that no man can quench. And the rich, that God hath blessed with temporall estates, though they rob not Lazarus, yet if they releeue him not, if they be not 1 Tim. 6.19, [...]0. ready to communicate, when the necessities of Gods Church and children require it, may haue their part for their vnmercifulnesse with Luk. 16.24. the rich glutton in hell fire.

But what duty was it, in the neglect whereof this people were found faultie, and for the want whereof they are challenged by the Prophet in this place? It is griefe and sorrow, yea such store of griefe, as might make them [...] Ita Plaut. Trinum 1.1. si in te aegrotant artés animi tui; omnibus [...]micis morbū tu incuties graut [...], vt te videre audireque aegroti sient. Obseruation 2. heart-sicke withall.

Where in the second place we obserue, That It is a sinne sometime not to be sorrowfull, yea not to be euen sicke againe with sorrow. Such and such things, saith the Apostle Paul to the Corinthians, [Page] are reported to be among you: 1 Cor. 5.1, 2. Et vos non doluistis, and your fault it is that you haue not sorrowed, that you haue taken the matter no more to heart. And, Ier. 5.3. Thou hast smitten them, saith the Prophet Ieremy; sed non doluerunt, but they haue not sorrowed, they haue hardned their hearts against thine hand. And, Prou. 23.35. They haue stricken me, saith the drunkard, sed non agrotaui, but I was not sicke; they haue beaten me, but I felt it not: I was neuer the worse; and because neuer the worse for it, therefore neuer the better. And in this place, But they are not grieued, Reason 1. or they are not sicke againe with griefe.

The reason hereof:

1. As Puerile est dol [...] ris opinione vexari. Sen. de const. sap. c. 4 it is a follie to be grieued without cause, or to be grieued more then there is good cause for, to be grieued where there is nothing but matter of ioy: so it is no lesse follie, yea a spirituall Plorante medico, ridet phren [...]ticus, & plorantib' amicis. Aug. de temp. Quid tam perditi luctus, quàm in luctu res desiderare luxuria? quid amentius quàm in malis esse, & malorum intelligentiā non habere? lugent cuncta, tu l [...]tus es? quanquam in his omnibus nulla res minus culpanda est quàm amētia: quia voluntas vacat crimin [...] vbi furore peccatur Quo magis hi culpandi sunt, qui sani insa [...]iun [...]. Saluian. de prouid. l. 6. c. 12. phrensie, to reioyce where there is iust cause of griefe; and a fault not to haue our griefe and our sorrow proportionable in some sort to the causes and occasions of it. The former argueth a kinde of deadnesse, the latter some degree of madnesse; either of them an vnsoundnesse of iudgement.

2. Sorrow is as physicke, though nothing toothsome, yet wholesome: though not simply good of it selfe, yet very vsefull, yea needfull and necessary for some persons at some times. Eccles. 7.4, 5. More behouefull for men many times is mourning then mirth.Reason 2. It is a bitter pill or potion, that may make a man deadly sicke for the present, which [Page] yet for him to refuse when his Physitian prescribeth it, that is, when God inuiteth to it, and giueth cause of it, may proue as much as his life is worth. Not to adde, that Psal. 126.5. the seed of true ioy is here sowen in sorrow: and for sinners, crasie ones, sicke of sinne, there is no Esai 61.3. Matth. 5.4. way to sound ioy, but by sincere and serious sorrow.

Vse 1.That which may 1. minister occasion vnto vs to consider seriously of the nature of sinne, what miserie it hath brought in vpon all Adams posteritie. For this sorrow is a simple that was not knowne in the world, till man by eating of the forbidden fruit, came to be acquainted with sinne. It is a weed that sprung vp presently vpon our first parents transgression. Aug. de Gen. ad lit. l. 3. c. 18. Thornes and thistles, briers and brambles were before, though not Gen. 3.18. in that abundance that they now are; this weed was not at all before. The seed of it was sowen in the sinne of our first parents, and to this day the world could neuer againe be rid of it. Gen. 3.16. It came in with sinne: Sirac. 40.1. [...]; Menand. [...]. Soph. [...] Plat. Axioch. [...]. Ibid. Quid est di [...] viuere nisi diu torqueri? Aug. de temp. 113. it will continue as long as sinne lasteth, and Apoc. 21.4. it shall cease when sinne ceaseth, but till then it shall not: we shall neuer want matter of sorrow, more or lesse, so long as we liue here. Yea sinne hath brought in such a necessitie of sorrowing, that, whereas it was a sinne for our first parents to haue sorrowed in Paradise, yea or not to haue ioyed exceedingly in their then present happinesse; now it is a sinne for the sonnes of Adam not to be sorrie, hauing (as they haue full oft) iust occasion of sorrow. And there is not, nor can be any iust cause or [Page] occasion of sorrow, but either sinne it selfe, or the effects and fruits of it. And therefore if naturally we abhorre griefe and shun sorrow, let vs blame sinne, let vs shun sinne, let vs learne to abhorre sinne that hath giuen the cause of it. That is the desperate disease, that hath caused vs to stand in need of, and constraineth vs to swallow downe this vnpleasant potion, which if we take not in willingly, it will goe worse with vs.

2. Is it a sinne not to sorrow sometime,Vse 2. and that in some sort proportionably to the occasion thereof giue vs? Then what will become of those, that are made all of mirth? that are set alwayes vpon the merry pin? that neuer knew what any sorrow meant, vnlesse it were such as 2 Sam. 13.2. Ammons, such as 1 King. 21.4. Ahabs, when they are crossed in their corruptions, curbed of their lewd courses, or restrained of their wicked will? As for that 2 Cor. 7.10. dolor secundum Deum, that holy, godly, sauing, sanctified sorrow, that the Apostle commendeth, and the Prophet here calleth for, it is a meere stranger with them, they cannot tell what it meaneth, they were neuer acquainted with it. Surely our Sauiour readeth such their destinie, where he saith, Luk. 6.25. Woe be to you that now laugh, for you shall waile and weepe. Esai 65.13, 14. When Gods seruants, that now weepe, shall reioyce, such shall be confounded: when they shall sing for ioy of heart, such shall crie for sorrow of heart, and shall houle for vexation of minde. Vers. 7. The mirth of such shall cease; Cap. 8.10. it shall be turned into mourning: and Prou. 14.13. their ioy shall end in griefe. Yea such, as Iob [Page] speaketh, Iob 21.13. goe piping and dauncing to hell. Not that ioy or mirth is Si duo ista propo [...]as, vtrum est melius ridere, an plorare? nemo non istud potius elegerit: sed propter salubrem poenitentiae dolorem, in fletu officium posuit, in risu beneficiū. Aug. de verb. Ap. 9. simply euill, or vtterly condemned: Christianitie not admitteth only, but Deut. 16.11.15. Luk. 15.31. requireth mirth many times: yea, to speake as the truth is, Psalm. 33.1. & 32.11. & 68.3. Prou. 29.6. Gaudebit sapiens: cateri lasciuient. Gaudere nisi sapi [...]ntē negant Stoici. Aug. de c [...]ust. l. 14. c. 8. Gaudere non est impijs. Idem Psal. 96. Sapientes vero soli fruuntur gaudio. Sen. ep. 113 Non potest gaudere nisi fortis, iustus, temperans: stulti a [...] mali non gaudent. Idem ep. 59. none can truly and soundly be merry but such as are truly and sincerely religious; Rom. 14.17. Galat. 5.22. Gaudium v [...]ū non nascitur nisi ex virtutum conscientia. Sen. epist. 59. Caeterae hilaritates frontem remittunt, pectus non implent. Ibid. 23. Sola virtus praestat gaudium securum & perpetuum. Ibid. 27. Gaudium non dicitur nisi in bonis. August. de serm. Dom. [...]n mont. l. 2. none haue iust cause of mirth but they. But this semblable tenor and constant carriage without any alteration at all either way, howsoeuer things goe, and whatsoeuer the occasions are, is an euill signe, and argueth a great want of that religious regard that ought to be in all those that professe the feare of God. And yet is this a sinne too-too rife in these times, and that euen among those that seeme best affected. What cause hath euery one of vs giuen vs of griefe, by our sinnes, by the sinnes of the land we liue in, by Gods iudgments in diuers kinds both abroad and at home? And yet how few are they that take things to heart as they ought, or as the occasions require? How little griefe any where, vnlesse it be worldly and carnall griefe, (such as that of the Israelites, H [...]sh. 7.14. when they houled vpon their beds for their corne and their wine) because they are abridged by occasion of such occurrents of their worldly profits, or their wonted pleasures? What shall we say of those, that in a rebellious and preposterous manner, bend themselues to a cleane contrary course, then most of all giuing themselues to mirth and iollitie, when most cause [Page] is giuen of mourning and griefe? How neere God taketh to heart such prophane and irreligious carriage, by the Prophet Esay himselfe sheweth, when he saith: Esai 5.11-14. Woe be to those that rise early in the morning to follow strong drinke, and sit by it till night, vntill the wine haue enflamed them: That haue the Harpe and the Viole, the Taber and the Pipe, with wine (that is, all manner of musicke and mirth) in their feasts: but they regard not the act of God, nor consider his handy-worke. Therefore is my people led captiue, because they haue no knowledge of these things: and their honourable men are famished, and their common people destroied with thirst: Yea therefore hath hell enlarged her selfe, and widened her mouth beyond all measure; and their glorie, and their multitude, euen all those that make merrie so, (of what state or degree soeuer they are) shall goe downe together thither. And yet more pregnantly and more peremptorily: Esai 22.12, 13, 14. In that day did the Lord God of hosts call to weeping and mourning, and to cutting of haire and girding with sackcloth: But there was nothing but mirth and iollitie, slaying of oxen and killing of sheepe, eating of flesh and drinking of wine: 1 Cor. 25.32. Let vs eat and drinke (say they) to day, for to morrow, the Prophets say, we shall die. And Hebr. reuelau [...] in aures meas. Sic. 1. Sam. 9.15. it was spoken by the Lord of hosts himselfe in mine hearing; Ne viuam. I [...]n. Est formula iuramenti, qualis et illa Psal. 95.11. Let me not liue, if this impietie of yours be done away till you die for it. It is an vsuall thing with the Lord, when he will expresse his implacable wrath against some kinde of euill demeanure, to say, yea sometime to sweare it, that no sacrifice shall serue [Page] [...][Page] [...][Page] [...][Page] [...][Page]for that sinne. So speaketh the Apostle of totall apostasie ioyned with malicious opposition; Hebr. 10.26, 29, 27. If men sinne wilfully, after they haue acknowledged, and vpon acknowledgement embraced the truth, trampling vnder foot the Sonne of God, and prophaning the bloud of the Testament, and despighting the Spirit of grace; there remaineth now no more sacrifice for sinne, but a dreadfull expectation of vengeance, and of a fierie rage, that shall burne vp such opposites. And so God sweareth of Elies house for the horrible sinnes of his sonnes; 1. Sam. 3.14. 13, 11. Now therefore I haue sworne concerning the house of Eli, that the impietie of Elies house shall not be expiated with sacrifice nor offring for euer: but I will take vengeance on his house for euer, and I will execute such fearfull iudgement in Israel, that both the eares of euery one that heareth it shall tingle withall. And in the like manner speaking by the Prophet of those that in the pride of their hearts, and height of their prophanenesse, will needs run a cleane contrary course to that which God calleth them vnto, abandoning themselues wholly to rioting and reuelling, when fasting and prayer, and all manner of humiliation had much better beseemed them, and the present state and condition of the times required it, he professeth, yea protesteth solemnly, that he hath sworne by himselfe, (for there is the forme of an oath in the originall; and it is a fearfull thing when God threatneth, much more when he sweareth and voweth any mans destruction) that this sinne of theirs shall not with any sacrifice whatsoeuer be expiated or [Page] done away to their dying day. It is Num. 15.30. sinning with an high hand, rather of Psal. 19.13. [...] pride then presumption, in reproach of the Lord, and contempt of his word: and Num. 15.30.24, 25, 27, 28. for such sinnes vnder the Law there was no sacrifice assigned, as for other sins, but Num. 15.30, 31 the soule so sinning was to beare his iniquitie, and to be cut off from among his people. So desperate is the estate of such as will euen set themselues wilfully vnto a crosse course to that that in such cases God requireth of them.

3. This may admonish vs to labour for,Vse 3. and to learne spirituall wisdome, [...]. Thales apud Laert. & Stob. c. 3. Quod Auson, tamen Pittaco ascribit: [...], Tempus vt noris iubet. Hoc Pittacum dixisse fama est Lesbium: Sed [...] iste tempestiu [...] tempus est. whereby to discerne aright of the times and seasons; when it is time for ioy, and when time for griefe, when it is time for mourning, and when time for mirth; when time to feast, and when time to fast: for Eccles. 3.4. Matth. 9.15. there are due times of either. And both ioy and griefe, as fish and flesh, is naught and vnfauourie, [...]. Isocr. ad Demon. when it commeth out of his due season. The one is wont to breed strange diseases in mens bodies; the other argueth much to be amisse in mens soules, and may be a meanes to bring downe Gods iudgements not vpon the persons only so affected, but vpon the land also wherein they liue.

But what, may some say then, is a iust cause of sorrow?

I answer, yea the Spirit of God answereth by the Prophet in this place: As Ezech. 9.4. the transgressions of Iacob, so the afflictions of Ioseph▪ as not our owne sinnes alone, but Psal. 119.158, 136. the sinnes also of others; so not our owne crosses only, [Page] but the calamities of others, of our brethren especially after the faith.

Obseruation 3.And so we passe vnto a third obseruation, to wit, That it is the dutie, and hath beene the practise and propertie of Gods people, to take to heart the crosses and calamities of their brethren, and to be affected with them as their owne. Rom. 12.15, 16. Reioyce, saith the Apostle, with those that reioyce, and weepe with those that weepe: and be like affectioned one toward another. In this kinde wee haue two notable examples, the one of Daniel, the other of Nehemie. Of Daniel it is said, that in the time of the Captiuitie, though himselfe were Dan. 2.48. highly aduanced by Nebuchadnezar, and continued in that height of honour, as well Dan. 5.29. vnder his sonne Belshazzar, as also Dan. 6.2. vnder Darius, as being the chiefe President then in the whole state; yet vpon the consideration of that calamitie that his countrimen were then in, and had beene a long time, though himselfe were in some sort free from the same, Dan. 10.2, 3. he mourned three whole weekes together, and during all that time, eat no pleasant meat, nor came there a bit of flesh or a drop of wine within his mouth, nor any ointment (which was a thing Eccles. 9.8. 2 Sam. 12.20. Matth. 6.17. ordinary and vsuall with them) vpon his body. And of Nehemie it is recorded, that though he liued in Persia, in Artaxerxes his Court, being in high account with him, as Nehem. 1.1, 11. & 2.1. being seruant in ordinary and Cup-bearer to him, that Kings themselues thought no disgrace to them to doe seruice vnto; y [...] when Nehem. 1.3. he heard how crossely things went with his people in their owne Countrey, it so [Page] affected him, that as one oppressed with griefe, as if his legs would not beare him, Nehem. 1.4. he sate him downe and wept, and fasted and praied, and mourned diuers dayes together: yea so great was his griefe, that he could not conceale it, but the heauinesse of his heart so discouered it selfe in his looke, that Nehem. 2.2. the King himselfe could not but take notice of it.

And the reason why all Christians ought to be in the like manner affected.

1. Christian charitie requireth it.Reason 1. For 1 Cor. 13.5. Loue seeketh not her owne things, but the things of others: Phil. 2.4. nor regardeth her owne estate, but the estate of others; Galat. 6.10. of those especially that are of the familie of faith. She counteth their thriuing her gaine, their crosses her losse, their disasters her affliction, their mischiefes her miserie. Like the woman of Canaan, that cried to our Sauiour, when her daughter was distracted, Matth. 25.22. Miserere mei Domine; Lord haue mercy on me; my daughter is miserably vexed with a Deuill. [...]. Basil. Sel. serm. 19. Ad seipsam petit adiutorium, quia in filia sua velut in persona propria torquebatur. Amor enim natorum ipsorum dolorem traijcit in pā [...]es. Simon d [...] Cass. in [...] ua [...]g. l. 5. c. 24. Filia mali [...]m suum reputat. Petr. Ri [...]bard [...] in Euang. Her daughters torture was her torment, the childs maladie the mothers miserie; she could not be well, while her daughter was so ill; she could haue no rest so long as her estate was so restlesse: she was her selfe like a possessed person, so long as the deuill was in her daughter.

2. The consideration of our owne frailtie may enforce it.Reason 2. Eccles. 9.2. All things, saith Saloman, come alike vnto all. [...]. Menand. apud Plut. de tranabque;. [...]. Xenoph. Cyri exped. l. 7. No man can say, this or that I shall neuer [Page]endure. Cuiuis potest accidere, quod cuiquam potest. P. Syrus apud Sen. ad Marc. c. 9. Et de tran (que). c. 11. Scito omnem conditionem versabilem esse; & quiequid in vllum incurrit, posse in te quoque incurrere. That that befalleth one man, may befall any man: and much more then, may that that befalleth many. Sirac. 38.23. That that is their estate to day, may be thine tomorrow. Iter illis liberum & ad te. Sen. de tran (que). c. 11. No person or people haue any such armour of proofe, as is affliction-free; but that it may come home to them, and pierce euen to the heart with them. Bern. de temp. serm. 57. Bonus senex, saith Bernard, I haue knowne a good old man, who when he heard of any that had committed some notorious offence, was wont to say with himselfe; Ille hodie, & ego cras; This man is fallen to day, and Galat. 6.1. thus may I fall to morrow; and so bewailed other mens slips and fals Sic Moses Exod. 34.9. quod obseruat R. Ki [...]chi in Malac. 1. as his owne. And the like aduice, and that vpon the selfe-same ground, doth the Apostle giue vs concerning the outward miseries and temporall afflictions of our distressed brethren: Hebr. 13.3. Thinke on those, saith he, that are in bonds, as if you were bound with them; and those that are in affliction, as if you were in their body, say Laur. Valla. some, that is, in affliction with them; but rather, as being your selues also in the body, not the body of Christ, or the Church, as Caluin. in epist. some (of which also anone) but Theophryl. Caietan. Erasm. Eeza. in the body of flesh and frailtie, subiect to the like afflictions, which you know not therefore how soone they may befall you.

Reason 3.3. The neerenesse of coniunction that wee haue one with another doth necessarily exact it of vs. Rom. 12.5. 1. Cor. 12.12. We are all members of one body. And there is a naturall sympathie betweene the members of the same body, being quickned all by the selfe-same soule. Haue we an eye to Christ our [Page] head. Though our head be in heauen in happinesse, and his body here on earth, yet Hebr. 4.15. Et nos ibi sedemus, Ephes. 2.6. & hic ipse laborat. Aug. in Psal. 55. hath he a sense of those infirmities, that his body is here annoied with. Compassio etiam cum impassibilitate perdurat. Bern. de grad. homil. Though he be free from all passion, yet is he not without compassion: though he feele nothing himselfe, yet hath he still a fellow-feeling of those miseries and distresses that his limmes here endure. Marke his speech to Paul, or to Saul rather: Act. 9.4, 5. Me, inquit, non meos. August. de sanct. 14. & de diuers. 35. Cur me persequeris? Why doest thou persecute me? and, I am Iesus, whom thou persecutest. Aug. homil. 15. & in Psal. 49. & in Psal. 90. & in Psal. 130. & in Ioan. tract. 10. When men, saith Augustine, stand thicke together in a throng, and one chance to tread on anothers heeles or toes, Cur me calcas? cur me comprimis? Why doest thou kicke me, or tread on me? saith the one to the other. It is the toe or the heele on the foot that is trodden on, kickt or hurt. And the toe is farre enough from the tongue, or the heele from the head. And yet when the toe or the heele is hurt, the tongue in the head speaketh and complaineth as if it selfe were trodden on. Such a fellow-feeling there is betweene the one and the other, that the one suffereth in the other, and therefore the one speaketh for the other, and complaineth of the wrong sustained by the other, as done to it selfe. In like manner here Saul spurneth against, and treadeth vpon Christs feet here on earth, and Christ their head crieth from heauen to him, Saul, why doest thou hurt me? Christus loquitur, Christus pa [...]itur, quia in membris Christi Christus oft: loquitur caput pro corpore, corpus in cap [...]te. August. in Psal. 30. Christ speaketh for them, because Christ suffereth in them. Matt. 25.42, 43 Tanto nos affectu amare dignatur, vt quod nos patimur, ipse sepatitestetur. Idem homil. 15. I was hungry, saith hee; I was thirsty; I was naked; I was sicke; I was harbourlesse; I was imprisoned. One [Page] [...] [Page] [...] [Page] Augustinus de Roma Archiep. Nazaren. in Concil. Basil. sess. 22. Augustinus de Roma, was censured in the Councell of Basile, for affirming that Christ was maximus peccatorum, the greatest sinner in the world: and yet his meaning, it may be, was not amisse, though the manner of speech improper, hauing an eye to 2 Cor. 5.20, 21. the guilt of our sinnes imputed to him, and Esai 53.6. 1 Pet. 2.24. the burden thereof imposed vpon him. But Saluian an Orthodox Writer sticketh not to say, that Egodico, Christū non solùm egere cum caeteris, sed plus multò egere quàm caeter [...]s. Saluian. ad Eccles. Cathol. l. 4. Christ is maximus mendicorum, the greatest begger in the world: as In omniū pauperū suorū vniuersitate mendicat. Ibid. one that beareth his part and hath his share in all the wants and necessities, in all the straights and miseries that all his members in all parts of the world sustaine or endure. For An non eget, qui esurit, qui s [...]tit? Ib. is he not in want, saith he, that complaineth of hunger and thirst, and barenesse and pouertie, and restraint of libertie? Or who can be in greater want then he that sustaineth all these, so oft as any godly man suffereth them? Non eget miseria, sed eget misericordia; non eget deitate prose, sed eget pictate pro suis. Saluian. ibid. Esurit in terris, qui diues est in coelis. Aug. in Psal. 75. He wanteth not indeed in regard of any miserie, and yet he wanteth in regard of mercy: he suffers not in his Deitie of himselfe, and yet he suffers out of his pitie to his. Yea looke we at an inferiour member: Saul turned into Paul, and become a member now of that body, that he was a persecutor of before; 2 Cor. 11.29. Who is weake or ill, saith he, but I am weake with him? Who is scandalized, but I am burnt with it? In a word; 1 Cor. 12.16. If any one member be honoured, all the rest reioyce with it; if any one suffer, (Cùm patiuntur membra corporis eiusdem, quomodo alia membra licet superiora, non compatiuntur membris vnius corporis laborantib [...]? Amb. ep. 22 be it neuer so base an one) all the rest suffer together with it. Thus it is in the naturall body of man; and Cùm membra quaedam sint in tribulatione, quaedam in pace; & ist os cō tristat illorū tribulatio, & illos pax isterum consolatur. Aug. in Psal. 30. thus it cannot but be in the mysticall body of Christ.

[Page]4. We ought to haue a fellow-feeling of our fellow-members afflictions,Reason 4. because our sinnes may haue an hand in the procuring of their sufferings. Neither need this seeme strange, that our sinnes should be the cause of plagues and iudgements vpon others, when wee the meane while remaine free our selues. [...]. Plut. de ser. vind. Vide Medicos sape venam in pede aut brachio incidere, cùm totū corpus doleret: quidui idem hîc fiet [...] Lips. de constant. l. 2. c. 17. [...] Plut. de ser. vind. Cùm alierū peccata Deus in alijs videtur vlciset: Ostenditur hoc quanta sit connexio vniuersitatis lu populo, vt non tantum in seipsis singuli, sed etiam quasi partes in t [...]to existimentur. Aug. in Iosh quast. 8. Tanquam v [...]i [...]s hominis & vnius corporis membra sunt vniuersi. Ibid. We see the like in the practise of Physicke and Chirurgery. For is not the necke feared and rowelled oft, for the rhewme that runneth downe into the eyes? A veine is opened in the arme or the foot, sometime to turne the course of the blood, spending it selfe ouerfreely some other way, sometime to ease the paine of the head, and sometime to correct the distemperature of the whole body besides. I [...]sh. 7.1, 5, 11, 12. De anathemate quia vsurpauit viius, in eos qui nec fecerant, nec factum no [...]erant, vindicta processit. Aug. contra Iulian. l. 6. c. 7. Vnius facinus plurium fuit postis, Saluian, de prouid. l. 7. For Achans sinne, many of the hoast of Israel were slaine, and yet was Achan still vntouched. Genes. 20.18. Abimelechs whole houshold were plagued for his ouersight: and 2. Sam. 24.15, 17. thousands of Dauids subiects destroyed for the trespasse of their Soueraigne. 1. King. 14.12. Ieroboams deare sonne died for his Fathers offence. And God, saith Theodoret, when Exod. 12.29. Patu [...] ergo Bion, [...]. Plut. de sera nam. vind. hee smote Pharaohs first-borne, drew blood of the [Page] arme for the cure of the head: which because it mended not thereupon, came also after to confusion. And why may not then the sinnes of our Nation also be in part the cause of those heauie disasters befallen our brethren in fomine parts? which vnlesse therefore we take better to heart, may in the next place light on vs.

Obseruation 4.And so wee will passe to the fourth and last Obseruation, to wit, that it is a fearefull thing for men not to be affected with Gods hand vpon others, especially vpon their brethren: As 1 Cor. 5.2. not to mourne for the sinnes of others; so not to be possessed with griefe and thought, when Gods children are in danger and distresse. It is somewhat to this purpose that Vrias saith to Dauid: 2 Sam. 11.11. The Arke of God, and Iudah, and Israel abide in tents, and my Lord Joab, and my Lords seruants are encamped in the open fields: and should I then goe home to make merry, to take mine ease in my bed, and my pleasure with my wife? As thou liuest, and as thy soule liueth, I will not doe it. He thought it a most vnworthy and vnbeseeming course for him to solace himselfe, while his fellow-souldiers, his Commander, but 1 Sam. 4.3, 4. Gods Arke especially attended by the Priests, were abroad at fight in the field. And surely, (not to repeat heere againe Esai 5.11-14. & 22.12-14. those places formerly pressed to this purpose, that doe pregnantly proue the same, or insist vpon the iudgements Vers. 7.11, 14. Chap. 8.9, 10. hereafter denounced against this people for their faultinesse herein;) when Gods Seruants shall be vp in armes, constrained to stand vpon their guard at home, or lye [Page] abroad in the field, for their iust and necessary defence; much more when they shall be beset and besieged by their blood-thirstie aduersaries, expecting euery houre to come into their hands; and most of all, when they shall be discomfited, ouer-runne, subdued or surprised by them, and brought vnto seruitude and thraldome vnder them; it is a most vnworthy thing indeed for others not to bee affected seriously therewith, though they be out of the reach,Reason 1. or the report of the gunne or gun-shot themselues.

For I. It argueth a great want of Christian charitie, and brotherly loue; a want of bowels, of tender pitie and compassion: as Luk. 16.19, 20. in the rich Glutton toward Lazarus. And what is more odious then an vnmercifull man? Redeo crudelior et inhumanior, quiae inter homines fui. De spectaculis Sen. epist. 7. What more against mans nature, then to be inhumane? When Homo sum, humani nihil à me alienum puto. Terent. Heaut. 1.1. Humanitas specialis & domestica virt [...] hominis. Ambr. offic. l. 3. c. 3. Nulla magis conuenit homini virtus quàm clementia, cùm fit nulla humanior. Sen. de clem. l. 1. c. 3. Humanitie taketh its denomination from man. Or what is more abominable, then an vncharitable Christian? What more contrary to Christianitie, then an vtter want of Charitie? when as Iohn 13.35. Ditectio sola discernit inter filios Dei & filios Diaboli. August. in 1. Ioan. tract. 5. Charitie is the Badge or Cognisance of Christ, and [...]. Greg. Naz. the very Character of a Christian. Iohn 13.35. By this, saith our Sauiour, shall all men know you to be my Disciples, if you loue one another. But where there is no compassion, there certainly, there is no loue. 1. Iohn 3.17. He that seeth his brother to be in want, or in any distresse, and hath no compassion on him, hath no loue at all in him. He is no Christian man therefore, he is scarce a man, that hath no compassion of other mens miseries.

2. It argueth a want of spirituall life.Reason 2. 1. Iohn 3.14. Hereby [Page]we know, saith the Apostle, that we are translated from death to life, because we loue the brethren. 1. Iohn 2.10. He that loueth his brother, abideth in light: and consequently, in life: For Iohn 1.4. that light is life. But 1. Iohn 3.14. he that loueth not his brother, abideth still in death; and 1. Iohn 2.9. in darknesse. Sincere loue of the brethren, and a fellow-feeling of their miseries, is a sure argument of life: the want of it, an vndoubted signe of death. It is but Membra putrida & mortua sensum non habent. Aug. in Psal 120. Tales sunt Christiani qui de alienis malis aut afflictionibus non dolent. Idē hom. 15 a rotten limbe, a withered hand, or [...]. Ex Herodoto Plut. de fratern. dilect. a woodden leg, that feeleth not, when the head, or but the heele onely, is hurt. And surely those that haue no fellow-feeling of their fellow-members afflictions, are at the best, but as glasse-eyes, or siluer noses, or Iuory teeth, that stand for a shew in the face or the mouth, but afford little vse, and partake not in paine, because they partake not of life with the rest of that bodie, which by Art only they are set in, or fastned vnto. It is no maruell if a peece of wood, or glasse,Reason 3. or mettall feele nothing, though the head be slashed and cut to the very skull, or the whole man be sicke at the heart.

3. It argueth a want of loue to Christ, when men haue no commiseration of the members of Christ, being in want or misery, in distresse, danger, or extremitie. Nom tam vos, quàm Deum in vobis persequuntur: patitur enim in vobis Deus. Martial. epist. 2. Contemnitur Christus, cùm contemnitur membrum Christi. Aug. in Psal. 30. Insectantur & oderunt seruos Dei, & in eis Deùm. Saluian. de prouid. l. 8. It is not so much they that suffer, especially when they suffer for Christs cause, as Christ that suffereth in them. It is not so much they that want, whatsoeuer the occasion of their want be, as Christ that wanteth in them. Matth. 25.35, 36, 42, 43. It is I, saith he, that was hungrie, and thirstie, and sicke, and naked, and harbourlesse. And Mat, 25.40.45 it was [Page]done to me, that was done vnto them: it was denied vnto me, that was denied vnto them. And therfore well saith the Apostle, Iohn 21.20. euen the Disciple that Christ loued, and who, no doubt, likewise loued Christ; 1. Iohn 3.17. If any man see his brother to be in want, and shut vp his bowels of compassion from him, how doth (I say, not the loue of his Christian brother, but) the loue of God, (yea or of Christ;) dwell in him? Zèch. 12.10. When God, saith the Prophet Zacharie, powreth out on the house of Dauid the spirit of grace, Si frater es, compatere fratri pro te patienti: si membrum es, commorere capiti pro te morienti: Compunctus pro eo qui pro te prior punctus est. Si non doles, luges, plangis; deliras, desipis, belluam sapis, hominem diffiteris. Bern. in Psal. 90. it shall worke in them a compassion towards him whom they pierced: that is, toward Christ himselfe who was pierced for their sinnes. But, as the same Apostle reasoneth, 1. Iohn 4.20. How can a man say, I loue God, whom hee neuer saw, when hee loueth not his neighbour, whom he daily sees? So wee may well conclude, that those can neuer haue any compassion of the sufferings of the head, which they neuer saw, that haue no compassion of the miseries of his poore distressed members, Ocu [...] augent dolorem Cic. epist. famil. that are euery day in their eye. Yea Nondum vidi crucifixun [...] uicrucifixo com [...]us nō sum. Ber. de temp. 64 they neuer with the eye of faith, yet saw the one, that haue no compassion or commiseration at all of the other.

4. It argueth a want of loue to Gods cause,Reason 4. a want of zeale of Gods glory, then which nothing should be more deare vnto vs, not our selues, not our owne safetie, were we affected as we ought; and which is oft-times much eclipsed and obscured by the sufferings of Gods Saints, and by the victories, triumphes, and successes of the Aduersaries of his truth. This is that which the blessed Saints of God vse ordinarily, as a strong inducement [Page] to moue the Lord to mercie, in behalfe of his Church and children, ouer-borne by their ouer-mightie and malicious Aduersaries; that Psal. 74.18, 19. & 79.10, 11. & 89.50, 51. his name was reproached, when the enemie preuailed, and his honour thereby impaired: yea this was that, that most troubled and vexed them, in their fiercest afflictions, not their owne miseries so much, as Psal. 10.13. & 42.3. the dishonor of Gods name, which their Aduersaries were wont to triumph ouer in them. It was 1. Sam. 4.18. the Captiuitie of the Arke, that affected old Eli more, then the slaughter of his sonnes; 1. Sam. 4.19, 21. it was that, that his daughter in law tooke to heart, more then the losse of her dearest husband; and was the death both of him and her. But how little doe they regard this, that are not touched at all with those calamities, that at the hands of such, Gods seruants sustaine? And what a fearefull estate are they in, to whom it is all one, whether Gods Church sincke or swimme, whether his truth preuaile, or be troden downe, whether his Arke or Dagon keepe possession, whether his honor be vpheld, or let lye in the dust?

Reason 5.5. It argueth a want of child-like affection, and awfull respect to their Father. For can a good childe see his father take a staffe in hand to smite one of the seruants, or much more the rod in hand to correct some of his brethren, and not be grieued at it, or affected at all with it? especially knowing himselfe not to bee wholly free from such faults as he correcteth them for; yea, it may be, for ought he knoweth by them, more faultie [Page] then they. It is by the Prophet made a note of Gods children, that Esai 66.2. they tremble at his word. And if they tremble at his word, sure much more Act. 5.11. at his wrath, though lighting on others onely. Psal. 119.119, 120. Thou takest away the wicked of the world like drosse; saith Dauid: And though hee were none of that crew, but one that loued Gods Law; yet, My flesh, saith he, [...]ra secura que (que) Horrenda menti. Sen. Herc. fur. 3.2. trembleth for feare of thee, and I am afraid of these thy iudgements. And if Gods children bee so affected with the iudgements of God executed vpon wicked worldlings, for their rebellions against God, and their oppositions to his truth; how much more with those his chastisements, that he exerciseth his children with, being inflicted vpon them by the hand of his and their Aduersaries, (Esai 10.5, 6. [...]. Plut. de sera vind. whom he vseth oft as executioners,) for the profession of his truth?

6. It argueth a want euen of naturall affection, not of grace alone,Reason 6. but euen of that also that corrupt nature hath left in it. And [...]. Rom. 1. 28, 30. want of naturall affection, the Apostle Paul maketh a note of men giuen vp [...]. to a reprobate minde. In regard whereof, also Bernard saith, Soli filij ira irā non sentiunt, nec tristantur in tristib [...]. Bern. ep. 256. They are the children of wrath, that haue no sense of Gods wrath; and that are not affected when their brethren are afflicted.

Now to make vse of both these Obseruations ioyntly together; this might serue to informe vs, that Quis [...] illā vbi nullu [...] aud [...]ū tangit affectus, stuporum i [...]anē, qut nulle presf [...] erigatur & excitetur, nullo flectatur atque inclinetur affectu, non omnibus vitijs iudiert esse priorem? humanitatem potius totam amittunt quàm veram assoquuntur tranquillitate me non enim quia durum aliquid ideo rectum; a [...]t-quia stupidum est, ideo sanum. Aug. ciuis. l. 14. c. 9. Christianitie alloweth no such Stoicisure, as strippeth men of humanitie, and bringeth in a [Page] kinde, either of Istud nihil dolere non sine magna contingit mercede immanitatis in animo, stuporis in corpore. Crantor apud Cic. Tuscul.l. 3. brutish immanitie, or Canine aquanimitatis stu [...]or. Tertul de bono patient. doggish stupiditie. No: Coloss. 3.12, 14. Non est enim pondus verae virtutis insensibilitas cordis: qui [...] & valdè insana per stuporem membra sunt, quae & incisa, sentire dolorem nō possunt. Greg. mor. l. 2. c. 16. the more sincere grace, questionlesse the more loue: and the more loue to our brethren, the more bowels of compassion, the more tendernesse of affection, and the more effectuall apprehension of other mens misfortunes.

Vse 2.But not to insist vpon this, to passe rather vnto that, that is our principall ayme: The maine vse hereof, is to admonish vs euery one, laying to heart that which the Prophet heere speaketh, to cast our eyes about into foraine parts abroad, and consider what cause God hath giuen vs to bee euen sicke againe with sorrow. Nor let vs thinke that we haue no such cause, because all is well (if all be so well yet) with vs at home. Can all bee well with the right side, when there is a pleurisie in the left? Or Ecce spinā calcat pes, quid tam longè ab oculis quàm pes? longè est loco et situ, proximè est charitatis affectu. modicum pungit spina, & perparu [...] locū tenet in pede. Vide quomodo illuc oīa conuertantur membra: incuruat se spina dorsi, oculi inquirunt, manus operantur, totū corpus se inclinat, & nihil vacat, sanum est caput, sani oculi, sana manus, sana catera membra: ipse pes sanus est, nisi vbi punctus est. Sed per compassionem charitatis calantitas communis est omnibus. Aug. homil. 15. & in Psal. 130. Anima & in toto corpore tota est, & inqualibet eiu [...] parte: & ideo cùm fit aliquid in enigna particula corporis quod sentiat anima, quam [...]i [...] non siat in toto corpore, illa ta [...]u [...] tota sentit, quia totam non latet. Idem de Triuit. l. 6. c. 6. all well with the head, I say not, when the whole body is heart-sick, but when the heele or toe but, that is farthest off the head, is hurt? much more when there is a fracture in thigh or arme, or a rupture in some principall part of the body? Can we heare daily reports of our brethren in foraine parts, either assaulted, or distressed, or surprised by Popish forces, and a main breach made into the state of those that are by bonds, ciuill and sacred, so nearely knit to vs, and yet esteeme all as nothing, or thinke that we haue no iust cause to mourne and lament?

[Page]Neither let any man say; What is their affliction to vs? What are those parts to these? What is France or Germanie to England? For what was Ierusalem to Antioch? Or what was Iuduo to Macedonia and Achaia? Yea, not to goe farre; What was Iudah to Ioseph? Or Samaria to Sion? And yet is Sion heere taxed, euen as well as Samaria, for the not commiserating of Iosephs afflictions. A signe thou art but a sorie Christian, whosoeuer thou art that so speakest or thinkest, that no more regardest Christs cause: a sory seruant of God, that no more regardest his glory; Quod non dolet cùm pang [...]ar aut vellicatur; pro putrido aut mottuo meritò habetur. Aug. homil. 26. no liuing limbe of Christs mysticall bodie, that a [...]t no more mooued with the miseries of thy fellow-members. But farre bee it from any of vs to bee thus minded, or to entertaine any the least cogitation in this kinde.

If there be then at the present, so iust, so great cause of griefe vnto vs, as any one that hath but halfe an eye may easily soone see, in regard of the distressed estate of our brethren abroade It standeth vs vpon to take heed then, that we stand not guiltie of that sinne that the Prophet complaineth of in this people, in not being so affected, as we ought to be therewith, because we sit in quiet and at ease our selues, heere at home. For Qui inter suor [...] supplitia videbat, quò [...]ugulari se in suerunt lugulis non intelligebat, qui mori se in suetur [...] mortibùs [...]on putatbat; quid [...]ltiud talis populus agebat, nisi vt cùm D [...]noper [...]lere adhoc fortasse nosles, tamen ipse enigeret vt per [...]re [...]? Saluian. deprouid. l. 6. c. 10. if the report of their calamities moue vs no more, then they haue done many hitherto, wee may iustly feare, lest, as God presently after threatneth this people, Vers. 14. he cause the scourge to come in among vs, that is as yet but shaken at vs, and Esai. 28.15.18. to passe thorow vs, like a land-stood that beareth all [Page] away before it, and so that deluge wholly ouer-whelme vs, that is in part broken in vpon them.

But what is then to be done? or whereby must we shew that we are vnfainedly affected with the afflictions of Ioseph?Duty 1.

To this I answer:

1. Wee should take some time amids our affaires and delights, to consider seriously of the troubles and calamities of our distressed brethren abroad. Vulgò dicitur, Quod non videt oculus, cor non doles. B [...]rn. de temp. 96. What the eye seeth not, the heart rueth not. Psal. 137.5, 6. Let them not be out of mind, because they are out of sight, with vs. Neither let our profits and pleasures, the pursuit of the one, or enioyment of the other, so wholly take vs vp and possesse vs, as they did this people; but that wee set some time apart to Dan. 9.3. & 10.12. meditate on their miseries, that may whet vp our affections to compassion and commiseration toward them. Let vs make their case our owne, and consider with our selues, what a wofull estate we would deeme our selues to be in, were it with vs, as it is with them, surprised by an enemie, restrained of their libertie, that libertie especially, that a Christian should esteeme aboue all other, of Gods solemne and sincere seruice, and the ministery of his word the chiefe food of their soules; enforced to swears to a foraine Prince; exposed to the might and malice, the insolencies and outrages of those, that be so euill affected to them, and to the truth professed by them, that they hold them Vultis in regno Gallia Christianissime Regem proclamare Nauarraeum Caluinistam? cadē opera hominib' imperare inbetis canē. Reginald, in Rosaeo su [...]. no better then dogges, Iudaeis ipsis acer [...]res hostes Christi, & mult [...] magis detestandi. Maldon, in Ioan. 4.9. Caluini pseudo-euangelium Alcorano in nu [...]o melius, in multis tetrius & flagitiosius esse asserit Gifford. in praefat. ad lib. Reinald. Et vt in Henricū 8. poti' quàm in Tuream moueat, monet Caesarē Polus Cardinal. defen. vuit. Eccles. t. 1. worse then Turkes or Iewes, [Page] Fieri nequit v [...] Lutheranus morieus saluetur, Ge [...]ennam euadat, & aeternis ignibus [...]ripiatur: si mentior, damner ipse cum Lucifero. Coster. resp. ad refut. Osiand. propos. 8. Certaine it is that whosoeuer in this new faith and seruice hath ended this life, is in hell most certainly. Bristo. motiu. 36. damned Heretikes, cursed caytifes, Legatur Simanc. instit. cathol. ca. 45. num. 13. vnworthy to liue on Gods ground, fit for nothing but fire and fagot. Psal. 41.1. Duty 2. Blessed are they, saith the Psalmist, that consider of the distressed estate of their poore brethren: the Lord will deliuer them in the time of their trouble.

2. Wee should humble our selues in the sight of God, and repent vs of our sinnes, as well hidden and secret, as open and notorious, that they may not stand in the way, to hinder the prosperous successe of Gods cause, or bee in part a meanes of the continuance of those euils, as wee shewed before that they might be, that are at the present on any part of Gods Church. Doe as beasts in a teame; if one of them be lashed at, all the rest straine together, and striue to draw away with it. Yea repent we of our sinnes, that we may be the fitter, and better able effectually to intercede for them, and to preuaile with God in their behalfe. Considering that C [...]m displicet i [...] qui ad intercedendum adhibetur, irati animus ad deteriora prouocatur. Greg. registr. l. 1. ep: 24. it is a meanes rather to incense further then to pacifie the wrath of the offended, when one commeth to intreat for another, whom hee is angry with otherwise. Lam [...]nt. 3.40, 41. Let vs first therefore search our wayes, and reforme our liues, and then may wee with better confidence and assurance of successe, lift vp our hearts and our hands vnto God in heauen, in behalfe of his poore seruants distressed heere on earth.

3. Wee should striue by prayer to God for them;Duty 3. as Act. 12.3, 2. they did for Peter, when he was imprisoned, and looked euery houre to go the same way that Iames went; as 2. T [...]ss. 3.1, 2. Paul requireth the [Page] Thessalonians to doe in his behalfe, that he might be deliuered from wicked and vnreasonable persons. Yea as the same Apostle requesteth the Romans, we should rouse vp our selues, and [...]. Rom. 15.20. wrestle with God by earnestnesse of suit and supplication, of prayers and teares to him; as Gen. 32.24, 26. Hosh. 12.3, 4. Iacob that would not let the Angell goe, till he had wrung a blessing from him; as Matth. 15.22, 25, 27. the woman of Canaan, that would take no nay, that would not be answered, till shee had obtained her suit in her daughters deliuery; as L [...]k. 18.5, 7. the poore Widow in the Parable, that by meere importunitie, enduced, or enforced rather, the vniust Iudge at length to do her right, and to auenge her of her aduersarie. So Tertullian describeth the manner of the Christians of his time in the like cases; Coimus in c [...]tum et congregationem, vt Deū, quasi m [...]n [...] facta, ambia [...]us: grata Deo est vis haec: v [...]ta fundimus, coelos tundimus, Deum tangimus, misericordiam extorqu [...]mus. Tert [...]. apolog. We beset God, saith he, as it were by troopes: we offer violence vnto him, but such as hee well liketh of; wee poure fo [...]rth our prayers; we send vp our cries: we rap at heauen gate: wee wrest and wring mercy and grace out of Gods hands.

Duty 4.4. We should shew our compassion towards them, by being forward, according to our ability, to helpe and releeue them. 1 Iohn 3.18. Let vs loue, saith the Apostle, not in word and tongue; but in deed and truth: Else, 1 Iohn 3.17. If any man haue this worlds good, and see his brother to be in need, and shau [...] vp his bowels, yea or his purse either, against him, (for if the one be not shut, the other will soone open:) there dwelleth no loue of God in that man. That loue that is in tongue onely, is not in truth. And, Iam. [...].16. what auaileth it, saith Iames, if, when a [Page]brother or a sister wants meat or apparell, you wish them warmth and food their belly-full, but you giue them nothing of that, that they stand in neede of? What are they the better for your good wishes? No▪ our brethren are not of the Chamoeleon kind; to liue with Hesh. 12.1. Ephrain vpon winde; to bee fed with faire words. We must goe further then so, if we wil shew our sorrow for them to be sincere. Esai 16.5. Let mine out-casts, Moab, dwell with thee: doe thou shelter mine exiles from the face of the Spoyler. Esai 21.14, 15. Yee inhabitants of Tens [...] bring foorth water for the thirstie, and supply those that fly with bread. For they fly, poore soules, from the sword, from the drawne sword, and from the bent bow, and from the extremitie of warre. And for those that abide abroad still in distresse, doe as they did at Antioch, when a generall de [...]th was foretold; Act. 11.29.30 The Disciples, euery man according to his abilitie, resolued to send succour to the brethren in Iewry; which they did also out of hand accordingly, by the hands of Barnaba [...] and Saul. Imitate those worthy wel-willing Macedonians, of whom the Apostle beareth witnesse, and it remaineth vpon record to their euerlasting re [...]owne, That 2 Cor. 8.2, 3, 4. to their power, yea beyond their po [...]er, they shewed themselues willing, and pressed th [...] [...]p [...]tle instantly to accept of their free gift for the reliefe of the Saints. Otherwise, if we with-hold our helping hand, as Ester 1.15. M [...]decai sometime told Ester, God may by other meanes send helpe and deliuerance to his distressed ones; but Iud [...] [...] 3. the Curse of Mer [...]z may light vpon vs; we and ours may be destroyed: the destruction threatned [Page] them, may be inflicted vpon vs: or though it bee not, yet as Deborah saith to Barak, Iudg 49. It shall not be to our honor, we shall lose the honor of being instruments, and meanes vnder God, of their deliuery.

Now I dare not say, as the Geneua translation heere hath it, but without warrant from the Originall, that No man (among vs) is sory for the affliction of Ioseph: or with Ieremie; Ier. 12.11. There is no man that layeth it to heart: or with Esay, Esai 64.7. There is no man that calleth vpon Gods name, or stirreth vp himselfe to take hold on him: or with Ezekiel; Ezech. 22.30. There is no man that standeth vp in the gappe to make vp the breach: or with Esay againe; Esai 51.18. There is not any one that taketh Sion by the hand; that helpeth to succour and support her. Many, I doubt no [...], there are, of whom Deboraes song may bee sung; Iudg. 5.2. Praise yee the Lord, for the willing people: and the Lord encrease the number of them, and reward abundantly, what they doe in this kinde, into the bosome of them and theirs. But yet it is not to be doubted, but that there are too many among vs, in whom this prophecie is too too truly fulfilled. And the most, yea the best and the forwardest, it is to bee feared, are ouer defectiue, and come farre short of that, that should be, in that dutie, whereof the Prophet lamenteth and complaineth of an vtter want in them. Well, as one speaketh in another case, Gemendus est valdè, qui non ge [...]t. Gregor. in Euang. homil. 34. Dolendus magis es, si non dolas. Bern. de co [...]sid. l. 1. They are worthy to bee bewailed, that doe not heartily bewaile the distresses of those, whom it so neerely concerneth them to haue a regard of. They are but [Page] Dolenda intueri nee d [...]lere, me [...]ti [...] est signum & damnationis i [...]dicium, mem [...] enim quod d [...]l [...]rum non sentit, mortuum est: & morbus insensibilis est & incurabilis. Bern. medit. c. 12. Quod valdè putre est, nec dolet. quod non delet, non pr [...] s [...]n [...] habendu [...], sed pro mort [...] computandum est. Aug. homil. 28. carkasses of Christians, that are so affected; and shew euidently thereby, that there is no spirit of life in them. But let vs all in the feare of God, as we desire to escape the iudgements hereafter denounced, rancke our selues among those rather, that are truly and vnfainedly touched; yea that are euen sicke at the very heart againe, with griefe and sorrow, for the afflictions of Ioseph, and the distresses of Sion, and esteeme them (for so they are indeed, if they bee Christs) as their owne. Neither let the backwardnesse of any such as were heere taxed, pull any of vs backe; nor their coldnesse coole our zeale and courage therein; but let it rather be, as the blast of the bellowes is to the fire, a meanes the more to enkindle and enflame our affections. It shall be a meanes to feale vp, as our loue to Gods Church, so our good will to Gods cause. It shall argue a beginning of spirituall life in vs. And it shall giue vs an assurance of eternall life laid vp for vs: which Ma [...]th. 10.42. & 25.34. our Sauiour himselfe hath promised to reward all those with, that commiserate, and out of commiseration are carefull to supply and releeue the wants and necessities of any his distressed ones: as Matth. 18.5. & 25.40. reckoning whatsoeuer is in this kinde done to them, to bee done vnto himselfe.

FINIS.

§

§

[Page]

[Page]

A SPARKE TOWARD THE KINDLING OF Sorrow for SION.

A Meditation on AMOS 6.6.

BEING THE SVMME OF A Sermon preached at Sergeants Inne in FLEET-STREET.

By THOMAS GATAKER B. of D. and Pastor of Rotherhith.

LONDON, Printed by I. H. for William Sheffard, and are to be sold at the signe of the Starre in Corne-hill, and in Popes-head Alley. 1621.

TO THE RIGHT WORSHIPFVLL, Sir Randol Crew Knight, ONE OF HIS MAIESTIES Sergeants at Law.

[Page]

[Page]

Right Worshipfull,

IT cannot but be most true of our times, that the blessed Apostles spake almost sixteene hundred yeares since; 1 Iohn 2.18. Hora est nouissima; The last houre is now a running. And, 1 Cor. 10.11. wee are those on whom the ends of the world are fallen. Towards the end whereof, we were also long since forewarned by our Sauiour himselfe, That Matth. 24.12. Charitas refriguit valdè circa ifla tempora in [...]ni statu: & iniquitas plus solito caepit abundare. Fascicul. temp. ad an. 879. Iniquity should grow rife, and Charitie waxe cold. That [Page] which had it not beene foretold vs, yet Reason might enforme vs, and our own daily Experience doth too euidently enforce on vs. For [...]. Hebr. 8.13. the older euery thing is, the neerer it approacheth its end. And in euery thing ordinarily In imo pessimū. Sen. epist. 1. Quema [...]modum ex amphora primū, quod est sincerissimum, esslait, grauissimum quod (que) turbidum (que) subsidit: sic in aetate nostra, quod est optimum primum est; segnius & languidius est quod superest propius a fine. Ibid. 108. the worst commeth last. [...]. Menand. [...]. Antiph. [...]. Idem. [...]. Bion. apud Laert. [...]. Plato Axioch. [...]. Eurip. Oenom. - subeunt morbi tristisque senectus. Virg. Georg. 3. Non immeritò semper uná ponit morbos & senectutem. Sen. ep. 108. -circumsilit agmine facto Mo [...]borum omne genus.- Iuuen. sat. 10. Eccles. 12.1-8. Old-age is the common receptacle of all bodily euills and maladies. And howsoeuer [...]. Solon. [...]. Eurip. Phoen. [...]. Idem Beller. - non omnia grandior aetas Quae fugiamus habet: seris venit vsus ab annis. Ouid. met. l. 6. [...]. Soph. Oedip. Skill may encrease as yeers come on, being gathered much by obseruation, that asketh Time and continuance; yet (to omit that Hinc diuerbiū, [...]. Vise Eras. chil. 1. cent. 5. adag. 36. [...]. Democr. apud Stob. 115. [...]. Herod. hemiamb. [...].- Eurip. Aeolo. Hinc deliratio, & delira senectus. Iudgement also groweth weake commonly with the braine, the seate of it) [...]. Pherecr. [...]. Men. Sopho [...]. Scyr. [...]. Iunc. de senect. Practise necessarily faileth, as ability impaireth, while age bringeth with it as 1. King. 1.1. [...] Eratosthenes; & [...] Patrocles dixit. Senilis byems. Ouid. met. 15. an abatement [Page]of naturall heate, so [...]. Iunc. de se [...]. [...]. Plato Axioch. a decay of sense, and consequently issuing a coldnes from the one, and a numnesse from the other. Hinc Augustin. Christum ait in 6• aetate tanquam in mundi senectute venisse. retract. l. 1. c. 26. & de Gen. ad Man. l. 1. c. 23. Vise 2. Esdr. 5.55, 56. Ambr. de bon. mort. c. 18. et Sidon. epist. 6. lib. 8. Sed & quae contra banc Tremellij sententiam columel. de re rust. l. 2. c. 1. disseruit. This Age of ours is the worlds Old-age. Antiquitas mū di inventus est seculi. That which we call Antiquitie, was indeed the worlds Youth. Time is growne gray with vs, that was greene with them that then liued. And no maruell then, 2. Tim. 3.1.-5. 2. Pet. 3.3. Iud. 17, 18. if into this last Age of the world, as into a filthy sinke, or common sewer of some great house or vast City, all the Vices of former times be gathered together: And as Ier. 9.3. 2. Tim. 3.13. Damnosa quid non imminuit dies? Aetas parentum peior auis tulit Nos nequiores mox daturos Progeniem vitiosiorem. Horat. carm. 3.6. euill things are wont to waxe worse by continuance, be growne rancker now then euer they were; The Deuill himselfe, it seemeth, also bestirring himselfe, and Apocal. 12.12. Extrema mundi atrocius tentaturus aggreditur: quia tanto fit feruentior ad saeuitiam, quant [...] se sentit viciniorem ad poenam. Gregor. moral. lib. 34. cap. 1. Furore pestis peior in nouissimo. Prudent. Steph. 10. raging the more fiercely, because he seeth his time to be but short. Yea no maruell is it, if, according to the nature of Old-age, though there be Dan. 12.4. Vrgente mundi fine scientia proficit, & largius cum tempore excrescit, Gregor. moral lib. 9. cap. 8. Sicut & per incrementa temporum creuit scientia patrum. Idem Ezech. l. 2. hom. 16. Hinc nos nanos Gigan [...]um humeris insidentes, vnde possint plura [...]is & remotiora videre, dixere Bern, Carn. Ioan. Sarish. in metalog. Petr. Bles. epist. 92. Bannes in Thom. par. secundam secundae. Stella in Lucam. Castrens. contr. Wessel. de indulg. & alij. more light now, then [Page] euer there was, yet there be [...] 2.10. [...]erner. in Fasciae, [...] ad [...]. 1415. Ecclesiae tempora in 4. aetates disp. r [...]itur: in prima er [...]t scientia conscientiae coniuncta: in secunda scientia à conscientia seiuncta: in tertia conscientiae plus quàm scientiae: in qu [...]rta neque scientia, neque conscientia. Nostra secundae propinquior, in qua plus multo luminis, minus ardoris. not heat [...] answerable to that light, nor affection to good things in any due proportion to the skill and knowledge of them; if, as O sol [...] fortes garrulitate senes. Maximinian. in eleg. Gallo perperam inscripta. Inde lingua [...]. dicta, [...]. the manner of old men is, wee bee [...] Factis procul, verbis tenus philosophi. Epictet. apud Gell. l. 17. c. 19 ignaeua opera, lingua philosopha. Paecuvius. [...]. D [...]o [...]r. Quae philosophia fuit, facta philologia est. Senec. epist. 108. full of tongue, but weake and feeble of hand, hauing much speech and dispute, but little performance or practise; not Apocal. 3.16. a luke-warmnesse, but Zeph. 1.12. a key-coldnesse, nor a bare numnesse, but a meere Apocal. 3.1. deadnesse (as in the last ruines and decayes of Old-age, is rather [...]. Plato apud Plut. de ser. numin. vind. [...]. Iunc. de senect. Itaqu [...] Alexis senex interrogatus quid ageret, [...]. a lingring death, then a lengthening of life) hauing generally possest the hearts and minds of the most. I need not make any long appeale to Experience, for the iustification of this Charge. For the rifenesse of Iniquitie, of all kinde with all sorts; Quando etenim vberior vitiorum copia? Inuen. sat. 1. Praeter paucissimos quosdam qui mala fugiunt, quid est aliud poene omnis coetus Christianorum, quàm sentina vitiorum? Saluian. de prouid. l. 3. c. 8. who [...]eeth not what an height Impietie and Impuritie are growne to in most places? Euen so great, Vltraiam vix quo progrediatur habet. Ouid. Fast. 1. that the rancknesse and ripenesse thereof, seemeth to call [Page] [...]loud for Apoc. 14.14, 15, 17, 18. Psal. 119.126. the sharpe fickle in the hand of the destroying Angell, the Executioner of Gods Anger. And the generall broiles as this instant in all parts almost of Christendome, may well perswade vs, that euen the [...]. Apoc. 8.2. bottomlesse pit is broken vp, and set open; and Apoc 20.3, 7. Satan and his limbes let loose; for how long, hee best knoweth, Apoc. 20.1. Esai 37.29. who hath their tedder (which in these euils, is our chiefe comfort) in his hand. Meane while our Coldnesse and Numnesse appeareth in nothing more then in this, that Ierem. 2.30. & 3.5. [...]. Plut. de merb. animi. Quid amentius qu [...]m in malis esse, & malorum intelligentiam non babere? Salu; de prouid. l. 6. c. 12. we are growne insensible of our owne euils; and notwithstanding the ruefull and lamentable estate of the Church of God, in most parts at the present, and the insupportable afflictions that the Lords Faithfull Seruants, our Brethren, and fellow-members in Christ Iesus, doe by occasion of these hurly-burlies daily endure; yet An non corde captiui, sensu capti, qui inter suorum supplicia rident, qui iugulart si in suorū iugulis non intelligunt, qui morise in suorū mortibus non putant? Salu. ibid. c. 10. the most regard it not, nor take any notice at all of it, saue as matter of newes and nouelty, to furnish discourse, or to feed their itching Act. 17.21. [...]. Demosth. ad epist. Philip. Athenian-like humors withall. Quis, r [...]g [...], interfici alter [...] iuxta se videt, & ipse non met [...]it? quis donum vicini sui ard [...] [...]e [...]it, & [...] efficere [...]mnibus medis [...]ititu [...], [...], ipse incendio concremetur? Saluian, de prouid. l. 6. c. 7. A great coldnesse, and a strange numnesse indeed, [Page] arguing an vtter want of zeale to Gods Truth, and loue to his flock, when nothing affecteth men, but what they personally feele, or feare may befall themselues. Yea euen among those few, to speak of, that seeme to take these things to heart, hard it is to finde a fellow-feeling affection any thing proportionable to the occasion giuen of it, or such as could not but possesse vs, were spirituall life and heat so fresh, and so vigorous in vs as it ought. To helpe therefore [...]. 2. Timoth. 1.6. to re-enkindle this heauenly Fire, that with many seemeth [...]. Apoc. 3.2. languishing and ready to goe out, and to repaire this holy Rom. 12.11. Apoc. 3.19. Heat, so much euery where Matth. 24.12. impaired through the Iniquitie of the times, I here tender my [...], vti Homer. odyss.'s. Sparke, taken from the sacred Apoc. 8.5. Censer, and in that regard not mine owne. Which howsoeuer it may seeme, being so little as it is, likely of it selfe to do little: (And yet [...]. Eustath. ad H [...]m. Et N [...]nus Di [...]rys. l. 5. [...]. a little sparke [...]. Iames 3.5. Sirac. 11.31. Scintilla res parua est, & poene dum cernitur, non videtur; sed si fomlt [...]m compreh [...]derit, nutrimenta sui quamuis paruus ignis inuenerit, moenia, vrbes, latissimos saltus regionesque consumit. Hieron. in Gal. c. 5. De parua scintilla complentur prunae, & ignis a [...]ensus comburit multos frugum aceruos. Ben-Syrae apud Drus. adag. & quaest. lib. 3. cap. 23. meeting with some kinde of matter may doe much, and hath many times been meanes of raising a greater [Page] fire then could easily againe be quenched: And a weake word may prooue powerfull and effectuall in this kinde, accompanied with his Spirit, of whom it was sometime said; Luk. 24.32. Did not our hearts glow within vs, while hee talked with vs?) Howsoeuer, I say, of it selfe it may be deemed vnlikely to doe ought; yet it may doe something, and not a little, by prouoking some others, better stored in this kinde then my selfe, to bring in greater plenty of fewell, toward the raising, maintaining, and feeding of this Fire. Some little effect. I found of it, (which the rather encourageth mee now to publish it) by some that seemed to be affected with it at that time, when it was deliuered in your Worships hearing among others. Since which time, the notes of it lay by me, not looked after, among my loose papers, till of late requested to reuise M. W. Teelinck of Middlebrough his Ballance of the Sanctuarie. the worke of a Reuerend Diuine, somewhat of the like subiect, translated out of his owne language, wherein he writ it, into ours; (which worke I wish had lighted on a more skilfull Translator) I was therby put in mind of them, and hauing as well as I now could (being aboue a twelue-month since it was preached) by helpe of mine owne [Page] memory, and the notes of some that then writ, supplied them, and so farre foorth perfected them, as my present imployments would permit, I thought good to adde this my Sparke to that Fire, which that worthy man had so happily begun to kindle, and I wish many others may second him and me in. That being so done, I make bold to present vnto your Worship, partly as to one that are, I doubt not, affected seriously with Iosephs Afflictions; and will therfore, I presume, like well of the Argument therein dealt with; and partly also as to one, from whom I haue at diuers times receiued sundrie fauours and kindnesses, my thankfulnesse for which, I doe willingly take occasion hereby to acknowledge. Wherewith concluding, I leaue your Worship to Gods gratious protection, and rest

Your Worships to be commanded in the Lord, THO. GATAKER.

Information about this book

Title statement

A sparke tovvard the kindling of sorrow for Sion A meditation on Amos 6. 6. Being the summe of a sermon preached at Sergeants Inne in Fleet-Street. By Thomas Gataker B. of D. and pastor of Rotherhith.

Gataker, Thomas, 1574-1654.

Edition statement

1621

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2004-03 (EEBO-TCP Phase 1).

ID [DLPS]

A01548

ID [STC]

STC 11675

ID [STC]

ESTC S102988

ID [EEBO-CITATION]

99838747

ID [PROQUEST]

99838747

ID [VID]

3135

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A01548)

Transcribed from: (Early English Books Online ; image set 3135)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1099:12)

Source

— A sparke tovvard the kindling of sorrow for Sion A meditation on Amos 6. 6. Being the summe of a sermon preached at Sergeants Inne in Fleet-Street. By Thomas Gataker B. of D. and pastor of Rotherhith., Gataker, Thomas, 1574-1654..

Extent

[10], 39, [1] p.

Printed by I[ohn] H[aviland] for William Sheffard, and are to be sold at the signe of the Starre in Corne-hill, and in Popes-head Alley,. London :: 1621.. (Printer's name from STC.) (Also issued as part 8 of: Certaine sermons first preached and since published: London, 1622.) (Running title reads: Sorrow for Sion.) (Reproduction of the original in the British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.