COMPASSION TOWARDS CAPTIVES CHIEFLY Towards our Brethren and Countrymen who are in miserable bondage in BARBARY.  
Urged and pressed in three Sermons On HEB. 13.3.  
Preached in PLYMOUTH, in October 1636. By CHARLES FITZ-GEFFRY.  
Whereunto are annexed An Epistle of St CYPRIAN concerning the Redemption of the brethren from the bondage of Barbarians; AND 〈…〉 concerning the benefits of Compassion, extracted 〈…〉 St AMBROSE his second book of Offices, Cap. 28.  
〈…〉 magnum atque praeclarum justitiae munus est, quod 〈…〉 approbavit. Atque haec benignitas (inquit) etiam scip. 〈…〉 à servitute captos, locupletari te nuiores. Hanc ego consu●●udinem benign●tatis largitio●● munerum antepono. Lact●●●. Divi●●r. Institution. l. 6. c. 12.  
OXFORD.  
Printed by LEONARD LICHFIELD, for Edward Forrest, An. Dom. 1637.   

TO THE WORSHIPFUL JOHN 'CAUSE MAYOR OF PLYMOUTH.  
TOGETHER WITH THE REST OF the Brethren in that Congregation, Grace, mercy, and peace be multiplied.  
TO whose eyes should these Meditations, now made public, be first presented, rather than unto yours, whose Ears first gave them attentive entertainment? I made choice (not without justifiable inducements) of your Congregation for their first breathing. But it was not mine intent that they should be buried within the walls where they first breathed, but that they should from you travel over the whole land where they might get admittance and acceptance. I confess an Ambition in me of pressing forth (sometimes) into the public, but it is only in some public pressure, that when others are silent, I may be the Drummer, (I dare not say the silver Trumpet) to give the march unto the Lords Armies, against his, and his people's enemies. Therefore I come not abroad until some incumbent or imminent calamity doth drive me; not as the sea-porpesses to prenuntiate a storm, but rather with the Haltion to procure a calm. Heretofore I stood on mount Ebal denouncing 
* The curse of corne-hoarders. Printed 1631.  curses against those, whose covetousness, (in a year of no great scarcity) induced or increased a dearth, and so caused the calamity of their brethren at home. Now I stand on mount Gerizim to proclaim blessings on them whose hearts God shall touch to commiserate and relieve the miserable captivity of our brethren abroad under a barbarous and cruel generation. The former found good acceptance among the Godly, and (by God's gracious blessing) produced good effects from some whose former uncharitableness proclaimed them ungodly. God give the like blessing to these poor labours, and prosper them in the errand whereunto they were sent. For your parts, your monthly collections for this pious purpose (whereof I have been credibly informed) do show the forwardness of your minds: And I hope that I may boast of you as the Apostle doth of his charitable Corinthians, 
1. Cor. 9.2.  your zeal hath provoaked many. You need not my weak incentives, having two such Sons of the Dove, your Reverend 
* Mr Aaron Wilson Archdeacon of Exon  Pastor, and your laborious 
* Mr Thomas Bedford B. of D.  Lecturer, who both by persuasion and performance, do give wings to your willingness. Only let the care of the Antiochian brethren (as you are in one of these Sermons admonished) accompany your charity. Send your relief by some trusty hands, as they did theirs by Barnabas & Saul. So shall the blessing of those who are ready to perish, come upon you. 
job 29.13.  So shall you have as many intercessors for you, as there are distressed Wives and Children of your captived brethren. Many they are (too many, if it pleased God otherwise to dispose) these many and many more shall pray for you. And the prayers of many, especially of the poor and needy, cannot choose but be powerful with God, who hath pronounced them blessed that regard and relieve them, 
Psal. 41.1.2.  and hath promised to deliver them in time of trouble, to preserve them and keep them alive— and that they shall not be delivered unto the will of their enemies. The performance of which promised blessings on you, as on all charitable Christians, he will not cease to advance by his best votes and devotions who remaineth  
Your Worships in all Christian Services ever ready CHARLES FITZ-GEFFRY.   

TO THE COMPASSIONATE, THAT IS, TO THE TRULY CHRISTIAN READER.  
AMONG all the works of mercy there is none more comfortable to the receiver, more acceptable to Christ, the great rewarder, and consequently none more profitable to the doer, than the redemption of Christians from the bondage of Infidels. If to visit them only, to afford them some comfort by presence, by kind speeches, be a work whereof the judge himself in the last day will take special notice, as done unto himself, saying, I was in prison and you visited me; how much more so to visit them as to procure their freedom? In so much that the Redeemer himself shall say, I was in prison and you redeemed me. 
See S. Cyprians Epistle at the end of the last sermon.   
What better work can man perform for Christ then that which was the best work which Christ performed for man. And what was that but Redemption. Had he created us and not redeemed us, it had been better that he had never created us. Had he come from heaven to earth (as he did) to be incarnate for us, had he wrought never so many miracles, taught never so heavenly doctrine, had he made us never so rich, never so wise, never so great in this world, had he made us Kings over so many Kingdoms as the Devil once showed him, what had all this profited us if he had not redeemed us? How can that work but be most acceptable unto him, which is the best resemblance of the best work he ever did for us? Redemption! Redemption! The greatest benefit we receive by Christ, the best work of mercy we can extend to Christians.  
For performance of which worthy work, and consequently of ensuring unto us the promised reward, what a fair opportunity is presented unto us in these calamitous times? wherein it pleased God that many of our brethren should be miserable, that we may be happy in being charitable; and that some should groan under the intolerable burden of Turkish bondage, to try whether Christians will be so kind unto Christians, as Turks are reported to be unto unreasonable creatures, to whom (in this kind) they are said to be strangely charitable. 
Bidduph. Travels.  If they see one who hath caught a bird they will give twice the price of it while it is alive to that which it will yield being dead only to give it liberty and life. And some of them are said to give money to men and boys to take and bring unto them living birds, that the birds may be beholding to them for their freedom. With what face shall we look upon our Redeemer, if we be not as charitable to our brethren under Turks, as Turks are to birds, to reasonless creatures, who are (upon the matter) unreasonable creatures themselves?  
What heart can choose but relent, if not rend a sunder at the relation of these intolerable pressures endured by Christians under these savage Barbarians? their Fairs and markets fuller of our men then ours are of horses and cattle: Christians there bought, sold, cauterised, scared, as we do beasts, by those who are bipedum nequissimi, of all too footed beasts most brutish: yoked together like oxen; their own oxen and horses keeping Holiday, while our miserable brethren do bear their burdens and plough the fields to favour them; yet not allowed, when they have thus laboured the whole day, as competent sustenance & convenient lodging as we do our horses & oxen, but more cruelly beaten when they have done their work, than our beasts are by us when they work not as we would: Sometimes laid flat on their bellies, and receiving an hundred blows or more on their backs: sometimes on their backs, and so belly-beaten that they seem tympanous, and bladders rather than bellies: sometimes balled with tough cudgels on the soles of their feet, until their feet be swollen unto footballs, and so left to crawl away, using as well as they can, their hands instead of feet. how many upon slight suspicion and false suggestion of a fault, have been dragged through the streets on the hard stones by ropes or coards fastened into their bored feet? The very pictures of which torments, what eyes, save those which stand in Turk's heads can behold without tears? I will not aggravate those grievances which are already too great by inserting reports how they are aggravated by some of our nation, who should rather with every true hearted Christian, endeavour to ease them, not adding more affliction to such heavy bonds. Charity bids me to be incredulous of that, which grief and passion causeth some of ours boldly to divulge, that there are among us who for their private gain do not a little advance the prevailing of the common enemy against their countrymen and brethren; that ours are surprised with our own powder and shot, and afterwards laden in Barbary with English gyves and irons. God forbid that it should be so; but if it be so, may it not be probably concluded (at least conjectured) that those incestuous arrows which have dispersed the noisome Pestilence have come out of this quiver of not compassionating our woeful brethren, but rather augmenting their woes?  
God (I hope) will raise up some happy hand to exhibit to our gracious Sovereign's eyes & ears Danmoniorum gemitus, as our predecessors the old Britons pressed by the Picts, presented unto the Consul Boëtius, Britannorum gemitus; (but with better success.)  
Neither will that illustrious Peer, the Oracle of justice in our land, fail to perform what he is said to have promised at Plymouth with tearful eyes (the evidences of a tender and truly religious heart) to the mournful wives and children of these oppressed captives, that when he returned to the Court, he would become their advocate unto the Majesty of the King. Remember him o my God concerning this, who is so vigilant in doing justice at home, that he is not dormant in extending mercy to those who suffer extreme misery abroad.  
If any do allege that our own wants will not suffer us to succour them in theirs, I say so too: I acknowledge it that our wants who are at liberty do restrain us from relieving our brethren, who are in barbarous captivity. But what wants? Want of charity, want of the bowels of mercy, want of Christian compassion, want of feeling our brethren's wants, and consequently of true Christianity, these these are the wants that do hinder us. How much hath been lavishly expended in Pompes, in Plays, in Sibariticall-feasts, in Chameleon suits, and Proteus-fashions, besides other vanities, and yet there is no complaining of want? How many souls might have been ransommed from that Hell on Earth, Barbary, with half these expenses? Yet herein do men only complain of want. Of all others let us beware of this want of compassion toward our lamentable captived Brethren; of whose insupportable bondage if we have no feeling, we ourselves are in a far worse thraldom, as one passage in these ensuing meditations will show us.  
Neither am I singular in this sentence: sweet Salvian doubteth not to affirm so much of the men of Carthage (while Carthage yet was Christian) who frequented stageplayss, feasted, froliked, while some of the Brethren were slain by the enemy, others carried away into captivity. As sometimes King Ahasuerus and Haman sat drinking in the Palace, while the City 
† Hest. 3.15.  Shushan was in perplexity▪ so among them, 
* Circumso●abant armis muros Carthaginis populi Barbarorum, & Ecclesia Carthaginensis insaniebat in circis, luxuriabat in theatric. Alij foris jugulabantur, alij intu● fornicabantur. Pars plebis erat foris captiva hostium, pars intus captiva vitior●m: Cujus sors pejor fuerit incertum est. Illi quidem erant extrinsecus in carne, sed isti intus ment captivi; & ex duobus letalibus malis, levius, ut reor, captivitatem corporis Christianam, qu●m captivitatem animae sustinere. An credimus fortè quòd captivus animo pop●lus iste non fuerit, qui l●tus tum in suorum captivitatibus suit? captivus cord & sensu non fuit, qui inter suorum supplicia vivebat, qui iugulari se in suorum jugulis non intelligebat▪ qui morise in suorum mortibus non putabat? Salvian. de Guber. Dei▪ l. 6.  while the walls of their City were surrounded with the sound of the armour of the barbarous beseiger, some of the Citizens (yea of the Church) were mad-merrie at the Theatre. Some were slain without, others committed fornication within. Part of the people without the City▪ were made captive by the enemy, part of them within made themselves captives unto vices. And these of the two deadly evils underwent the worst, it being more tolerable to a true Christian to sustain the bondage of the body, then of the soul, as our Saviour affirmeth the Death of the soul to be more formidable, than the Death of the body. Can we be persuaded that such a people was not captived in mind, who could be so merry in their brethren's captivity? Is not he a captive in mind and understanding, who can laugh among the slaughters of his brethren, who understands not that his own throat is cut in theirs, who thinks not that he himself dies in their Deaths? Thus or to this purpose that elegant author. Whose words were they engraven (as I wish they were) in the hearts of our sin-enslaved Libertines, there were some good hope, that they would first strive to be freed themselves from their spiritual bondage, and then they would be more sensible of their brethren's corporal thraldom. In the midst of their mirth they would remember their mercy, and account that they should dear answer for every penny lavished out in vanity, which ought rather to have been employed in procuring their Christian countrymen's liberty. And as the Elder Pliny said to his nephew, when he saw him walk out some hours without studying, 
Plin. l. 3. ep. 5.  Poteras has horas non perdere: so would these say to themselves of their wasteful and, commonly, sinful expenses, I might have chosen whether I would have lost this money: I might have saved it by bestowing it either towards the redemption of my enthralled brethren in Barbary, or on the relief of their wretched Wives and Children at home; and so have made a more advantageous return, than any of our Merchants do by their most thriving adventures into any parts of Barbary.  
To persuade men to this heavenly improovement of some part of their means, are these poor meditations sent abroad by him who inly compassionates his brethren's importable burdens, wishing all blessings to those charitable souls, who according to their abilities do endeavour to support them; And for all his travels herein craveth nothing but your prayers for himself, and your charity towards them, for whom he intercedeth, professing himself  
His distressed brethren's daily solicitor CHARLES FITZ-GEFFRY.   

COMPASSION TOWARDS CAPTIVES.  HEB. 13.3. 
Remember those that are in bonds as bound with them.  
WHether S. Paul or Barnabas or Clemens or what Apostle or Apostolical person was the penman of this precious Epistle, 
Something briefly premised concerning the Author and Authority of this Epistle.  it is not much material, though it have been much argued among the learned: some judging it neither to be Paul's nor canonical; some to be canonical but not Paul's; some to be both canonical and also penned by S. Paul. 
Titubat fides si divinarum scripturarum vacillet authoritas. Augustin. alicubi.  True it is that Faith itself is ready to fall, if the authority of holy Scriptures do once begin to fail. But these pillars of truth do stand on firmer pedestals than are the feet of flesh and blood, 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. 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 doth manifest from whom they came; so in holy writings we stand not too much on the penman while we find the seal of the Spirit upon them, and do perceive by the character of the Holy Ghost that they were indicted by him.  
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, yet it endeth in the same manner. 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,  
And because next unto faith whereby we are united unto the head, love is most necessary whereby the members are knit together, therefore the holy Author immediately after the doctrine of faith exhorteth unto brotherly love: 
a Heb. 13.1  Let brotherly love continue. And because we must not 
b 1. joh. 3.18.  love in word, nor in tongue, but in deed and in truth, therefore he exhorteth to manifest our love by action, especially to such as have greatest need and occasion.  
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 
c Heb. 11.37.38.  deserts, dens, and caves for their habitation. Captives, (who were housed indeed▪ but to their greater pain) detained in their bonds and prison for their faith and profession. Unto both these several offices of charity are to be extended: Unto strangers, hospitality; unto prisoner's compassion and pity. The former when they come unto us must be harboured: 
d Heb. 13.2.  Be not forgetful to harbour strangers. 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, or by provision, if we can send to them, or by prayers and supplications unto God for them, and by sorrowing for them as if we suffered with them.  
Remember them that are in bonds as bound with them. 
The sum or substance of the text, An exhortation to compassion towards Captives. Divided into two parts,   
This is my text: whereof the scope and substance is An exhortation to pity and compassion towards them that are in bonds and captivity, especially for Christ's sake.  
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: 
1 Others Misery.  Our duty is to extend unto them a twofold mercy; 1. Consideration; we must remember them: 2. Compassion we must so remember them as if we ourselves were bound with them. 
2 Our Duty. The text briefly paraphrased.   
Remember] Think upon their calamity and affliction. Let not your own safety make you forgetful of others misery: let not your enjoyed liberty drive out of your remembrance their calamitous captivity.  
Them that are in bonds] All them that are in bondage, chiefly such as do suffer for their conscience and for their Christian profession.  
As bound with them] As if yourselves were in the same place and case. Make their bondage your thraldom, their suffering, your own smarting. Have a fellow-feeling with them, as being members of the same body, which is employed in the last part of the verse.  
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: I will (God willing) use mine endeavour, attending his blessing without whom all man's endeavours are nothing, or to no purpose.  
And first consider we others misery, 
Pars prima. Others misery: Bondage.  that so we may be the better incited to our own duty. Their misery is that they are in bonds. Remember them especially because their condition is most hard and lamentable. For  
Captivity is ● most grievous kind of calamity. 
Doctr. 1.   

Captivity a most grievous calamity.  Bondage is an heavy burden, imprisonment a great affliction, ask joseph if it be not so. Among all the miseries he endured by his brethren's malice, none pinched him more than his imprisonment. How emphatically speaks the Psalmist of it? 
e Psal. 105.18. His soul came into iron.  The iron entered into his soul. Though he were (upon the matter) at liberty in prison, and rather a Keeper then a Prisoner (
f Gen. 39.21.22.  the keeper committing all the prison●rs into his hands) yet all this could not countervail the loss of his liberty. All the suit he made to Pharaohs chief butler for interpreting unto him the dream of his deliverance, was that he would 
g Gen. 40.14.  think on him and make mention of him unto Pharaoh, and bring him out of that house. 
h Act. 26.29.  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 unjustly in those bonds. The greatest plague which God inflicted on the jews for their idolatry was bondage and captivity. Needs must that be one of his greatest rods wherewith he useth to scourge the greatest sinners.  


Liberty naturally most desired.  
Bondage by some prevented or redeemed by voluntary death.   Be the imprisonment never so mild, the bonds never so easy, the bondage not accompanied with those calamities that do usually attend it, yet want of liberty is sufficient to make up misery. 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 mothers have thought themselves merciful to their children when they have murdered them with their own hands, that death might save them from bondage. 
Domitius Brusonius. l. 3. c. 32.  Buris and Spartis two resolute Lacedæmonians 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 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. Give us (said courageous Brutus) either life with liberty or death with glory. How sweet a thing than is liberty, 
Bondage more miserable as it is considered either in the kinds or with the concomitants thereof.  which is purchased with death, and therein preferred before life? how bitter is bondage which is many times prevented by death, and therein death itself preferred before it? thus even when bondage is tolerable yet it is miserable. But this misery is aggravated as ●he bondage is more hard, either in the kinds or with the concomitants thereof. For the kinds; there is a two fold bondage, 1. Spiritual. 
1 The kinds. Bondage twofold.  2. Corporal. Spiritual bondage is that whereby men are bound under Satan in the chains of sin; as was Simon Magus to whom S. Peter said; 
i Act. 8.13. This the worst kind of bondage. Nulla major captivitas quam captivitas propriae voluntati● quae est insatiabilis. Remund. Sebund.  thou art in the bonds of iniquity: such bondmen are all men by nature until Christ by grace have made them free, 
1 Spiritual whereby men are bound under Satan in the chains of sin.  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 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 man's natural corruption, for the gyves and fetters, and to be excluded from the glorious liberty of the sons of God; such is spiritual bondage from the which the Lord deliver us, and praised be God, who hath in part already delivered us.  
Corporal bondage is twofold, according to the different causes thereof: for some is just some unjust.  
Just and lawful is that bondage when men are deservedly imprisoned according to due course of law for their offences, as Murderers, Thiefs, Malefactors. For just it is that they who do cast off the easy bonds of government, 
2 Corporal. This again twofold.  should be cast into the heavy bonds of imprisonment; and that they who say by godly governor's, 
k Psal. 2.3.  let us break their bonds asunder, 
1 Just as of malefactors  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. 
2 unjust, when men contrary to ●ight and justice are cast into bonds.  Unjust bondage is when men contrary to right and justice are cast into bonds, whether for temporal pretences, by tyrants and oppressors; or for spiritual causes, for keeping faith and a good conscience under persecutors and infidels.  
I know not whether I may refer bondage and imprisonment for debt either unto the first or second kind, 
Imprisonment for debt a mixed kind, as being in some cases just, in some unjust.  or make it a third and mixed kind between just and unjust. 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 gotten into their hands. 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 man's corruption, but will enforce men to pay that which God, for causes best known to himself, hath taken from them. These if they could, 

All that are in any kind of bondage are here intended. But chiefly those who are captived for Christ's sake.  
This kind of bondage is most comfortable in regard of the inner man.   would take up Christ himself with an execution rather than lose principal or interest. This must needs be a branch of unjust bondage. I doubt not but the holy Author in my Text bespeaks us to commiserate generally all who are in bondage for any cause whatsoever: But especially he intendeth those who suffer unjust thraldom, and that for the best cause, for their constancy in the true profession of Christ. This indeed is the most comfortable kind of captivity in regard of the Inner man; the soul and conscience enjoying more freedom in prison then the Persecutor doth in the kingdom. 
l Mat 5.10.  Blessed are they that suffer persecution for righteousness sake, for theirs is the kingdom of heaven. Therefore S. Paul stands upon it, that 
m Phil. 1.13.  his bonds were famous in the palace and in all other places: And seems to esteem his imprisonment for Christ equal with his Apostleship, styling himself 
n Ephes. 3.1.4.1. Philem. v. 1.9 Cyprian. ep. 16.  Paul the prisoner of jesus Christ, as well as Paul the Apostle of jesus Christ. Blessed Cyprian (afterwards a glorious Martyr) doth parallel the Confessors bonds with the Martyr's crown. 4 Your confession (saith he) is a perpetual Martyrdom, you do so often suffer as you prefer the prison for Christ, before liberty with the loss of Christ. Your praises are as many as your days, and your Crowns do increase with your months. The Martyr once overcometh in that he presently suffereth: 
Semel vincit qui station patitur.  But the Confessor daily combating with pain and not subdued, is daily crowned. The longer therefore that your combat is, the loftier is your crown, and remaining in the prison, you do lead the life not of this present world, but of that which is to come.  
And Tertullian (whom that Martyr used to call his Master) excellently comforteth the Confessors who were in captivity for Christ, 
Tertullian. ad Martyr.  styling them Martyrs before they suffered Martyrdom. You are (saith he) in prison; but the world to a Christian is a worse prison, so that you may seem rather to have escaped out of prison, then to have entered into it. Many are the inconveniences of the prison but worse are the evils of the world; and what evil can you suffer there, which is not recompensed with a greater good? The prison hath darkness but you yourselves are a light unto it, who are the light of the world. There are bonds and fetters, but you are free unto God. There are stinking savours, but you are a sweet smelling savour unto the Lord. There you have the company of thiefs and murderers, but you have the society also of God and his Angels. Let him be greeved with the prison, who longeth after the pleasures of the world: The Christian even without the prison hath renounced the world, and in the prison, the prison itself. What matter is it where you be in the world, who are none of the world?  
In these regards captivity for Christ's cause is most comfortable; 

But in regard of outward condition most miserable  
Such is the captivity of our brethren ●n Barbary.   but if we respect the outward estate and temporal condition, it is of all others (spiritual bondage only excepted) most intolerable.  
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 miseries by them endured. 
This manifested by taking a view of some concomitants therewith concurring.  Therein we shall find their bondage to be the more grievous by the concomitants therewith concurring. As  
First, Banishment. Bondage must needs be accompanied with misery, though a man be imprisoned in his own country, 
1 Banishment.  where his wife and children may visit him, his friends may comfort him, charitable persons may send relief to him: 
This again aggravated in regard of  yet such imprisonment is no small perplexity, for what is a man the better to be in his own country, & not to have freedom, but to be an exile in his own nation? But banishment concurring with bondage makes the bondage more grievous, 
1 The place whence they are banished, England the best of nations.  in regard of the places whence and whither a man is banished, and the people among whom he abideth.  
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 than men; so uncomfortable, that a stranger would think it banishment for the natives to be confined unto them, 

Quid Româ melius? Scythico quid frigore pejus? Huc tamen ex illâ barbarus urbe fugit. Ovid.  
The place whither they are confined; Barbary.   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 think it a greater punishment to be banished into Scythia, than a Scythian would to be confined unto Rome.  
Now if it be grievous to exchange a bad coun●●● of our own 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 civilised for the most barbarous, brutish nation of those parts of the world. 
Bona terra, mala ge●s.  I accuse not the barrenness of the soil, which is said to be more abundant in earthly commodities than many countries inhabited by better people. So was the land of Canaan when Giants possessed it, lumps of flesh as odious to heaven as burdenous to the earth. Such was the situation of Sodom yet never saw the sun more scelestious Citizens. 'tis not the air nor soil that makes a nation, but the people, as not the knots nor borders, but the herbs and stowers do make a garden. There is in Barbary abundance of all things, save goodness; but what is that to our miserable countrymen who in that abundance do want all things save hunger, nakedness, and blows? There is store of provision for food and delight; but what is that unto 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 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?  
Were Barbary as it was before it turned Barbary there would be some comfort of living in it, when it was famous for Arms, Arts, Civility, Piety. How many renowned Martyrs, reverend Bishops, famous Fathers hath afric yielded unto the Church. To afric 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 miss that country as any one nation in the Christian world. But now a man may seek afric in afric and not find it. Instead of afric we find Barbary and Morocco; 
Nomina sunt ipsis barbariora Getis.  Instead of Hippo and Carthage, Algiers, Sally, and Tunis; instead of Martyrs, Marty● makers; instead of Confessors, opposers of Christ oppressors of Christians; instead of godly Ministers godless Mofties; instead of Temples and Schools, cages of unclean birds, dens of thiefs.  
O that England may be warned by these sad examples. 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. 
o Psal. 107.34.  A fruitful land he maketh barren, for the sins of them that dwell therein. 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. 
p joh. 12.35.36.  While ye have light believe in the light, walk in the light. The surest way to keep the Candlestick that it be not removed from us, is to walk in the light of it while it is among us; but I have digressed. I must return and visit my miserable brethren in Barbary. Where I find them in a woeful bondage under a most barbarous people, 
3 The people under whom they are in bondage. These being  which doth not a little aggravate the misery of their banishment, and bondage, under a people 1 irreligious; 2 covetous; 3 cruel; 4 base and contemptible.  

1 Irreligious.  Irreligious, because Mahumetans, for what is Mahumetisme, 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, 

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.   but Christians they cannot endure. 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 renegadoes, Christians turned Turks? These having renounced the faith of Christ have put off all compassion unto Christians: 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. The better the wine was, the tarter▪ is the vinegar. If Angels do apostate they become Devils. If a Disciple turn thief, he stays not till he become a traitor, a murderer, a Devil. If light become darkness, how great is that darkness? If a Christian become Turk, he is more the child of perdition than the Turks themselves.  
Blessed brethren, 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, but keeps us men on earth. This only doth civilize a nation and person and keeps him from barbarism. Cease once to be Christians and yo● become not only void of grace but monsters in nature; like those mahometans who being irreligious no marvel if they be also  
A people extremely Covetous. Such is their avarice that they make merchandise of men. 
2 Covetous.  Horse-fayres are not more frequent here then Men-markets are there. A price pitched upon every poll, too heavy for the poor captive himself or his friends to lay down for his ransom. It is said that so many jews were afterwards sold for a penny as they sold Christ for pence. They sold him for thirty pieces of silver, thirty of them were sold for one of those pieces. O that Christians were as good cheap in Barbary as jews were when a man might have bought thirty of them for a penny. But these miscreants do set a price on one poor Christian thirty times higher than the jews did on Christ; which if they cannot get from his friends, 
3 Cruel. 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 Patron at night he hardly escapes an hundred stripes.  they will beat out of his flesh, using him the more cruelly in hope to get his ransom the more speedily. For as they are extremely covetous so are they unmercifully  
Cruel. As cruel to Christians as the Egyptians were to the Israelites in their bondage. They deny them straw yet exact of them the whole tale of brick. They deny them relief, save of bread and water, yet if the poor captive earn them not a day as much as they expect, he is laden at night with many heavy stripes. 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; which enhanceth not a little the calamity of his thraldom. Every bondage is the more grievous by how much the base they are to whom a man is in bondage. 
4 Contemptible and base.  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, and so he calls his Bassa's and chief commanders. 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 lieth upon the poor Christian; 
q Gen. 9.25.  A slave of slaves shall he be. But Canaan was to his brethren: our miserable brethren are so to their enemies, Infidels. Among all jobs calamities scarce any touched him more nearly that 
r job. 30.1.  they despised him whose fathers he would have disdained to have set with the basest of his flocks. 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 tyrannize over them and make beasts of them who are the worst of humane beasts? 
Nec bellua tetrior ulla Qu●m servi rabies in libera colla furentis. Claudian.  For no beast more savage than a slave, insulting over the necks of those who are freeborn.  
Other evils accompanying their bondage my purpose is not now to press; I may have an hint to touch upon some of them hereafter. Were there no more said, this might suffice to incite us to the first duty enjoined in my text (the lest we can afford them) which is to Remember them.  
Three times at least in this Chapter doth the holy Author perform the office of a remembrancer unto us, 
Our first duty in regard of our brethren's misery, To remember them.  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. In this, remember them that are in bonds. In all these he sueth unto our memory for some comfortable consideration of those who are in misery. If we duly remember them, we cannot choose but commiserate them, and do what we may to relieve them. The hardest of all is that which a man would think to be the easiest, 
Doct. We are prone to forget others misery when we ourselves are in safety.  to remember them, especially when we ourselves do feel no affliction.  
Ourselves being in safety, how prone are we to forget those who are in misery. Had not Pharaohs chief butler reason to have remembered good joseph, who prophesied unto him his deliverance out of prison, and readvancement in court. 
s Gen. 40.23  Yet did not the chief butler remember joseph, but forgot him. Poor joseph▪ it is always thy lot to be forgotten in thine affliction by those who are soaked in their enjoyed safety. 
t Amos. 6.4, 5, 6.  They lie upon their beds of Ivory, and stretch themselves upon their couches, and eat the Lambs of the flock. They chant to the sound of the Vyal, They drink wine in bowls, and anoint themselves with the chief Ointments: What follows! They are not grieved for the affliction of joseph. Soft pillows, sweet music, dainty fare, wine in bowls, pleasing perfumes, these, these exclude the remembrance of our brethren's sufferings. 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. His officious dogs were more mindful of him then their dogged Master. 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 we being in our earthly Paradise, how soon forget we our poor brethren that are on or under the Cross? Such a bewitching nature there is in pleasure and prosperity, which meeting with our corruption, so besotteth our souls that we intent nothing but our present solace, and forgetting ourselves, how can we remember others.  
Our memory herein is like unto glasses or vyals which having been broken are cemented up again. Cold liquor they hold something handsomely: but power warm water into them, or set them against rhefier they leak immediately. So we in the cold air of affliction do retain some remembrance of our afflicted brethren; 
Use. To admonish us to fear our wa●es at all times but chiefly in prosperity.  but being bathed and warmed with the heat of prosperity, the cement dissolveth and the crazed vessel soon leaks out the remembrance of others adversity.  
Which should admonish us (dear Christians) to fear ourselves and our ways always, but especially in the Haltion days of plenty and prosperity. Some of the ancients used to have at their feasts, one dish wherein was served a dead man's scull, the servitor uttering this speech, be merry, but withal look on this. We, while God feasteth us with liberty and safety (as, praised be his goodness, now he doth) have need that some representation of our brethren's bonds should be served in unto us, with the words of my Text Remember those that are in bonds.  
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. 
Exhortation to rememb●r those who are in any kind of bondage.  Remember all that are in any kind of bonds but these especially.  
Remember those who are in Satan's bonds, the bondage of sin, 
1 These who are in Satan's bonds.  fast tied with the cords of their own corruption, not yet freed, and (which is worst) not caring to be freed by the son of God, 
u joh. 8.36.  who makes men free indeed. Remember them who remember not themselves, remember to pity them who pity not themselves, and therefore are the more to be pitied. 
Nihil miserius misero non commiserante seipsum.  For who more miserable than a miserable man who doth not commiserate himself. Remember to pray for them that they may be delivered out of the snare of the Devil. Remember that 
x Ephes. 5.8.  you yourselves were once darkness, strangers from the common wealth of Israel, the children of Death, the bondslaves of sin as they are. And as one who hath escaped a wrack, so rejoice for your own safety as that you sorrow for those who are in danger of drowning, and cast out a cord or oar (if it be possible) to save them. No galleyslave is in worse bondage than these Libertines: Therefore remember them.  
Remember those that are in corporal bondage, though justly and deservedly. 
2 Those who are in corporal bondage though deservedly for their misdeeds.  They are not shut up under a single destruction. Many deaths he dies who lives in the horror of a prison. Miserable creatures, they want the inward comfort which others do enjoy, whom a free conscience doth bail in the closest prison, ease and release in the heaviest irons, enlighten in the darkest dungeon. 
Non est unum clausis exitium. Multifari● morte premitur qui carceris squallore torquetur. Cassiodor. Var. l. 11. ●p. 40.  Besides 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, 
x 1. Pet. 4.15. 1. Pet. 3.14.  Let none of you suffer as a malefactor, or a murderer, or as a thief or wrong doer. But if ye suffer for righteousness sake, happy are ye. 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, 
y Luk. 23.41.  We indeed justly, for we suffer the due reward of our deeds. Yet let not their demerits exclude your mercy, no more than that thief's transgression did Christ's Compassion. While Law gives them life, let them not be denied relief. Some of them who came in malefactors may dye Confessors; therefore remember them.  
Remember those who are in bonds for debt, 
3 Those who are in bonds for debt.  whether their own or other men's as sureties, suretieshippe hath undone many. Debt itself to an honest mind is a great bondage, even when a man is at liberty. Himself his own prisoner, his mighty sighs, and daily sorrows are the Sergeants, his troubled mind the Sheriffs ward. Every nail or bramble that catcheth him by the coat he conceives to be a catchpole, 
Debere nec habere unde solvas insepulta mors est.  and starting, he cries out at whose suit? To be buried in debt is but a death without burial. But if vexation have added affliction to their bonds, then is their case more lamentable, therefore remember them.  
But especially remember them that are in bonds for Christ's sake and his Gospels, 
4 But especially those who are in bonds for their Christian profession, whether under Turkish or Popish Inquisition.  either in the Popish inquisition or in Turkish thraldom.  
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 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, and confirm them to the end. The Popish inquisition! O it is a more barbarous bondage than any in Barbary. O Lord when thou makest inquisition for blood, remember their bloody inquisition.  

Or those who are in Turkish bondage.  Remember O remember your brethren who are in Turkish bondage; those who sit down by the waters of Tunis, Algiers, Sally, and weep, or sing to an heavy tune, 
Nos patriae fines & dulcia liquimus arva;   
We, poor souls, have exchanged the best country for Barbary, our Christian brethren for cursed mahometans, our Ministers for Mofties, our Temples for Mosquys. Our wives are widows while their husbands are alive, and happy were the miserable husbands if their wives were widows indeed. Our children are Orphans while their fathers are living; and well were it for the afflicted fathers if the children were Orphans indeed. This their very banishment is but a breathing death: yea by the Prophet's verdict more to be lamented then Death, 
z jer. 22.10.  Weep not for the dead neither mourn for him, but weep for him that is carried away. They are in the hands and bands of them who are enemies unto Christ, and therefore the more cruel unto them because they are constant unto him. If David cried out, 
a Psal. 120.5.  woe is me that I am constrained to dwell in Mezech, then may they, woe is me that I am constrained to abide in Morocco, and to be a bondslave in Algiers. He because his soul dwelled among them who are enemies to peace; these, because they are captiv● to them who are enemies to him who is 
b Ephes. 2.14.  our peace, and do all they may to deprive them of that peace of God which passeth all understanding. 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 
b 2. Cor. 12.7.  Messengers of Satan to buffet them, and with jobs wife to say unto them, not in words, but in the more feeling language of blows, 
c job 2.9.  curse God & dye, or curse Christ & live, but a life more cursed than death itself. Poor captives! they cannot say as S. Luke doth of the Maltese, The Barbarians showed us no little kindness, 
d Act. 28.2.  but the quite contrary, the Barbarians show us no little cruelty.  
Remember those your countrymen, your acquaintance, some of your own kindred, with whom you have often eaten, drank, and made merry, those who sometimes went up with you to the Temple of the Lord, now abandoned from the Temple, and grievously suffering because they will not abandon the Lord, sold in markets like beasts, by creatures more brutish than beasts, stigmatised, branded when they are bought by circumcised monsters, miscreant Mahumetans. I want words as well to express the persecutors wickedness, as the sufferers wretchedness. One of them in a letter to his woeful wife concerning his own and his fellow's miseries, among other sad passages inserteth this advice, 
Another likewise in a letter to his wife, professeth 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.  in any case not to suffer their Son to adventure on those costs lest he should fall into his father's woeful case: when I read it, I remembered king Antigonus his charge to his sons in a tempest, that neither they, nor theirs should adventure on the Seas. But this (in my thoughts) was little to the others charge: 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 brethren not to come into that place of torment.  
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 Vulcan's, it is in Morocco or Algiers for miserable captive Christians.  
Remember them! 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 own names then your brethren's intolerable bondage, who have given their names to Christ, and daily suffer such greevances because they will not renounce the name of Christ. O let not your enjoyed liberty and present prosperity banish them and their thraldom out of your memory. While you sit safe at home, and see the smoke of your own chimneys, breath in the best, your own English air, they sit down 
d Psal. 137.1.  by the waters of Babylon, and weep at the remembrance of Zion. While you feed on the fat of Lambs, and drink wine in bowls, they eat the bread of sorrow, 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, and some prolonged hope of enlargement by your charitable contribution their only earthly comfort. 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 (dear 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, fall down and worship me.  
A day will come when you shall no more remember these your earthly delights, or remember them with more grief, because they are posting from you or you passing from them. Then at last your carnal friends who at first flattered you with, The worst is past (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 
e job 16.2.  jobs miserable comforters, 
f job 13.4.  Physicians of no value. And when they see there remaineth no hope of recovery, than they will call on you, O remember God, when (alas▪) you cannot remember yourselves. 
justum est ut morlens obliviscatur sui qui dum viveret oblitus est Dei.  But if you expect that Christ shall then remember you, you must now remember him in his distressed members: 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.  
If you forget him now, beware of such a miserable memento as the rich glutton had in Hell, for not remembering Lazarus on earth; 
g Luk. 16.25.  Son, remember that thou in thy life time receivedst thy good, and Lazarus evil, now therefore he is comforted, and thou art tormented. Shortly, remember that there is a day coming wherein the judge himself shall come, and say to those who have been forgetful herein, 
h Mat. 25.41.43.  Depart from me ye cursed into everlasting fire,— For etc. For I was in prison, in captivity and you visited me not.  
But God forbid that I should dismiss you with a Curse, and not rather (as our Mother the Church doth her children) with a blessing. Wherefore Remember them that are in bonds.  
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 man's ability towards the redeeming & reducing them home, or the relieving of their poor wives and woeful children at home. So remember them as if yourselves were in the same bonds and bondage with them, which is the second duty, Compassion, of which (God willing) hereafter. 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, 
i Psal. 41.1.  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 bond with them.  
FOlloweth now the second duty we owe to our brethren who are in bondage; 
The second duty, A Sympathy or compassion.  A Sympathy or Compassion. We must so remember them as if we ourselves were in the same bondage with them, that so we may be the more feelingly affected towards them: As if he had said more at large, If you be true hearted Christians you are bound to remember them, for yourselves are, in some respects, bound with them. Conceive therefore their case to be yours. It might have been yours if it had so pleased God; it may be yours, if it shall so please God; yea it must be yours, if you will truly please God. 
Doct. 3. Our brethren's captivity must be our calamity.  Manifest it is, that  
We must so esteem of our brethren's captivity as if i● were our own calamity.  
Their bondage must be ours, as if our feet were in their fetters, 
There must be in all Christians a Sympathy in all their brothers sufferings.  and their bonds upon our hands. Generally, there must be in all Christians a Sympathy in all their brethren's sufferings, a compassion in all their passions, a fellow-feeling in all their afflictions.  
The Apostle exhorteth us as 
a Rom. 12.15.16.  to rejoice with them that rejoice, so to mourn with them that mourn, and to be of like affection one towards another. That whereto he exhorteth others, the same he exhibiteth unto others; 
b 2 Cor. 11.29.  Who is weak (saith 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, 
c Gal. 6.2.  Bear ye one another's burdens and so fulfil the law of Christ. Whereupon one of the ancients inferreth, 
Tantò quisque perfectio● est, quantò perf●ctiùs sentit dolores alienos.  Every one is so far forth a perfect man as he is more perfectly sensible in himself of another man's sorrows.  
True Saints have been always thus affected towards their brethren. Hereby holy job evidenceth his sincerity; 
d job 30.25. David,  Did I not weep for him who was in trouble? 
True Saints have been always thus affected as Io●▪  Was not my soul grieved for the afflicted? David extended this compassion to his very enemies: 
e Psal. 35.15.  They rejoiced in his affliction, he sorrowed and suffered in theirs, 
f ver. 13.14. jeremy,  Nevertheless when they were sick my clothing was sackcloth. Can we be men after Gods 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 jeremy, 
g jer. 8.21. & 9.1.  For the hurt of the Daughter of my people I am hurt, I am black, and astonishment hath taken hold of me. And what is the subject of his Lamentations? Not so much his own as his Brothers afflictions, which therefore he takes to be his own because they were his Brothers.  

N●hemias.  But memorable is that of noble Nehemias, when he himself was not only at liberty, but in eminency at Court, being the king's cupbearer, did he not yet feel in himself his brethren's affliction at jerusalem, as if he had been afflicted with them. First he remembered them though far remote from them; for 
h Nehem. 1.2.  he enquired for them of Hanani and those that came from them how they did. And hearing of their great affliction, he showed his compassion with them, by his passion for them; for 
i Ver. 4.  He sat down and wept and mourned certain days, and fasted and prayed before the God of heaven. All his own dignity was no solace to him as long as his brethren were in misery. For when he presented the cup to the king, and the king, reading in his face the sorrows of his heart, demanded him, 
k Nehem. 2.  why is thy countenance sad seeing thou art not sick? his reply showed that it was not his own malady but his brethren's misery that diseased him, Why should not (saith he) my countenance be sad, when the city and place of my father's sepulchres lieth waste? And those pious Hebrews to whom this epistle is written, 
The holy Hebrews.  are commended by the divine penman because 
l Heb. 10.34. Our Saviour's example.  they had compassion on him in his bonds. Our blessed Saviour presseth this duty upon us by his own example as well as by his doctrine. He being free because bound with us; being rich, because poor with us, being God because man with us. This he did with us and for us, that though we cannot do the same for our brethren, yet we should do the like with them, 
m Isay. 53.4.  Surely he hath borne our griefs and carried our sorrows: 
n Heb. 4.15.  He was in all things tempted as we are but without sin. And therefore he cannot choose but be touched with a feeling of our infir●●●ies: 
o Heb. 2.18. Pati voluit ut compati sciret, miser fieri ut discere● misereri. Bern. de grad. humilit.  For in that he himself hath suffered being tempted, he is able to succour them that are tempted: yea therefore he would suffer and be tempted that he might the more feelingly succour us in our temptations. And (as a devout Author saith) He would suffer for us, that he might know to suffer with us: he himself would become miserable that he might the better commiserate us: that as 
p Heb. 5.8.  he learned obedience by the things which he suffered, so he might also learn compassion. Not as if he knew not before how to be merciful (
q Psal. 139.17. Quod naturam sciebat ab aeterno temporali voluit discere experimento 10. Ibid.  whose mercy is from everlasting to everlasting) but that which he knew for ever by nature he would learn in time by experience. If therefore he who was not miserable would be miserable that he might learn that which he knew before, namely to be merciful, how much more oughtest thou▪ O man, (I say not make thyself that which thou art not, but) consider that which thou art, namely miserable, thereby to learn that which otherwise thou knowest not, to commiserate those who are miserable?  
The Apostle presents us with a sound reason why there should be a Sympathy among Christians. We are all members of one body, and we do find in our natural body, that 
r 1. Cor. 12.26.27. Ecce spinam calcat pes: Quid tam longè ab oculis quam pes? Long est loco, proximè est charitatis affectu. Augustin. T. 10. ho. 15.  If one member do suffer all the members do suffer with it. A thorn pricketh the foot: what so far off from the head as the foot? but though distant in situation they are near in affection. 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 itself were wounded. The head is whole, the back is sound, the eyes, ears, hands are all safe, the foot only is grieved, yea the foot itself is well save in that very place where it is grieved. How is it then that the pain of that one part extendeth to the whole; By the compassion of charity which inclineth every member to succour one, as if every one suffered in that one.  

Lingua dicit, quid me calcas? Non ipsa calcata est. Calcas me charitas dicit. id. ibid.  Observe the same in a press of people: The toe is trodden on; the tongue cries out, why do you tread on me? 'Tis not the tongue but the toe that 〈◊〉. Why then complains 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. 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, seeing that the members are not more naturally compacted in the natural body then the members of Christ are in the mystical?  

The rule of equity requires of us this duty.  And doth 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 brethren in their good, why then should we not partake with them in their evils? 
s 1. Cor. 12.26.  If one member be honoured all the members rejoice with it. The whole body accounts itself adorned with the crown on the head, decked with the Diamond on the finger. Is it not right then that if one member do suffer, all the members should suffer with it. 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 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. 
Without this Sympathy there can be no true mercy or charity.  To put ourselves in our brethren's case is the only course to make us feelingly to pity them, charitably to relieve them. Then shall the bowels of our mercy be enlarged towards them, when we even feel ourselves straitened in the same bonds with them. So far is there mercy in us towards others, as we find the truth of their miseries in ourselves. But they who have not this feeling can never truly conceive, 

Neque n●seriò tangimur aliorum malis quam 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.   much less daily remember, least of all charitably relieve others in their distresses. Well saith a worthy one; We can never be seriously touched with other men's evils as long as we conceive of them as other men's, not as our own. The sound man knows not what aileth the sick; but the sick and the sick, the hungry and the hungry suffering together, do best know how to pity each other.  
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 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. Doubtless (dear Christians) we shall never act to the life the Christian part of sorrowing for our perplexed brethren, unless we look on their thraldom as on our own, as if their lashes did fall upon our loins, as if our hands were galled with tugging their oars, and ourselves stinted to their hungry diet of bread and water.  
Notwithstanding all this, some there are (who yet would seem to be christian's (of a Stoical disposition, 
Use. Reproof of some seeming Christians who are insensible of their brethren's sufferings.  without passion, save in their own sufferings, without compassion of their brethren's. Other men's sorrows and sighs do no more move them then the roaring of the clifs do the Rocks and Oaks that are about them: Like unto Galli● 
t Act. 18.17. Alexander Pheraeorum Tyrannus: Vid. Aelian. de Var. hist. l. 14. c. 40. Exhortation to Sympathise with our brethren in their bonds.  who cared not though the mad greeks did beat sober Sosthenes before his face, while the blows fell not upon his own bones. Fabulous stories, feigned Tragedies will sooner move them, than the true relation of their brethren's calamities. Such was that Tyrant who could not refrain weeping when he heard a player acting a passionate part in a Tragedy, but never relented at the many murders committed by his command on his innocent subjects.  
Learn we (dear Christians) by our Saviour's both doctrine and example to be better affected towards our afflicted brethren. 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. Praised be God, we sit every man under his vine, and under his figtree. There is no leading into captivity, no crying out in our streets: 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. 
Non quia vexari quenquam est jucunda voluptas, sed quibus ipse malis carens quia cernere suave est. Lucretiu●.  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, but pleased to find ourselves exempted. Happy are the people that are in such a case, but not happy if insensible of their brethren's unhappiness. God having made all calm about us hath left us only leisure to look and lament the storms of others. How happy are we if we know and thankfully acknowledge our own happiness, and with a Christian compassion remember our brethren's miseries? The one cannot but make us thankful unto God for ourselves, the other charitable unto others.  
Are we Christians indeed and not in title only? How can we but relent in the midst of our mirth, when we remember our Christian brethren in France, in the Palatinate, Bohemia, and all Germany, & especially our own ountry-men in Barbary in most barbarous slavery? 
Vobiscum illic in carcere quodammodo & nos sumus; seperari delectionem spiritus non sinit: Vos illic confessio, me affectio in●●●dit. Cyprian. ep. 16.  These thoughts should season all our mirth, and when we are most free out selves we should feel ourselves burdened with their bonds. We should say in our hearts concerning them as that blessed Martyr did sometimes write to the captived christians in his days: I myself am in some sort preseent with you in the prison. The spirit will not suffer love to be separated: You are laid up for your confession, I am shut up with you in affection. Who cannot grieve in such grievances of his fellow members? Who will not account their sufferings his smarting? 
Compassion sometimes accepted without contribution, but contribution never without compassion.  Especially if he consider the preciousness of this compassion in the sight of God. Compassion is sometimes accepted and rewarded without contribution, but never contribution without compassion. The alms of the mind is sometimes 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. If thou relievest with thy money, but bemoanest not with thine heart, thou-maist profit the receiver, but there accrueth neither profit nor comfort to thyself. 
u 1. Cor. 13.3.  If I give all my goods to the poor, and have not charity it profiteth me nothing. It may profit them, but it profiteth not me. Compassion is the purse out of which thine alms must be drawn; if this be wanting thou puttest the wages of thy work into an empty bag. Many will rather give to the needy, then grieve for their need. Some will seem to grieve, but will not give. Both must concur where ability is not wanting. But if disability do deny giving, charity must supply it by grieving. Then doth God look cheerfully on thine alms when thou lookest woefully on thy brother's want. Wealth and vainglory do sometimes make men to give, 

Gregor. Moral. in job. l. 12. c. 27. Plus autem nonnunquam ess● dicimu● compati ex cord, quam 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.   not compassion and mercy. But He giveth royally who with that which he reacheth out to an another receiveth into himself the need and want of the receiver, and so makes a royal exchange, taking part of the others sorrows, and making the other partaker of his substance. It is more (saith a devout Author) to pity with the heart, then to give with the band, for he who perfectly pitieth, little regardeth how much he giveth. Besides he that giveth with hand giveth that which is without him; but he that extendeth to his brother the bowels of compassion bestows on him that which is within him his gifts no small part of himself. Many times he giveth who doth not grieve but he who truly grieveth, never withholds if he have wherewith to give.— For certain it is that,— True affection (where means do concur with the mind) will not be without action. If we inwardly suffer with them we will strain ourselves to succour our suffering brethren, either in their own persons, or mitigating (what we may) their bondage by relieving theirs who though at liberty do suffer by their bondage. It is a cold compassion that is not warmed with some contribution, a sorry Sympathy that restrains the bowels of charity. If the mouth only do bemoan them, and the hand endeavour not to relieve them, 
* jam. 2.15.16.  what is this but that painted compassion which S. james calls unprofitable? If a brother or sister be naked and destitute of daily food, and one of you say unto them. Depart in peace, be warmed and filled, not withstanding you give them not those things that are needful to the body, what doth it profit them? It profiteth neither them nor you. Not them, for your warm words cannot clothe them, nor your fat words fill them. Not yourselves, for you kill your good works in that you do not quicken them with answerable actions. Many there are who at tables and other meetings when speech is made of their brethren's grievous bondage in Barbary will presently flash out, Alas poor men, they are in miserable case, 'twere better they were out of their lives, God help them, God comfort them— No doubt but God doth inwardly help and comfort them, otherwise they could not possible endure. 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. And by such verbal pitying without real relieving they bewray that there is no true love in them, either of God to whom they so pray, or to their brother whom they seem to pity. For ˣ whosoever hath this world's good and seeth his brother to have need, and shutteh up his bowels of compassion from him, how dwelleth the love of God in that man? And if no love of God then neither of his brother; for no man loveth and so leaveth.  
God help them, God comfort them! 16 Good words indeed, but only words; whereas men in misery need not words, but deeds of charity. To wish well only is but a liveless carcase. 
y 
1. joh. 3. ●7. Nemo amat & deserit. Augustin. Tract. 49. in joan.  
Praeclara verba, sed verba, cum pauperes verbis non indigent. Bern. Tu si ex animo forte velis cui benefactum, Add operam: sola cadaver est voluntas. jul. Scalig. Epidorp. lib. 4.   The figtree which our Saviour cursed for having leaves only and not fruit, is an Emblem of those who have charitable words without answerable actions. More pleasing unto God is the forward figtree, to which fruit is instead of leaves: It is not yet apparelled with leaves when it is adorned with fruit. 
z Mat. 21.9. Praeco quae ficui pro foliis & flor bus fructus est: nondum foliis vestitur & fructibus exornatur.  The figtree (saith 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. That tree is most acceptable unto God which hath not only the leaves and flowers of good words but the fruits of good works. 
a Luk. 6.44.  As every tree is known by his own fruit, (not by his leaves or blouth) so is every Christian known by his good works, not by his good words. 
b Mat. 2.12.8.29.30.  Of the two Sons he is commended who first told his father flatly that he would not do what was commanded, 
* Cantic. 2.13.  but upon better advisement went & did it, before him who smoothly said he would do it, but departed and did it not. Of the two rather give me him, who first denieth but afterwards doth that which is good and helpful to his brother, than one who speaks him fair, but doth nothing for him. Let therefore some contribution with the hand speak feelingly the inward compassion of the heart. 
No sooner read we of Christians in Scripture, but we find in them this active compassion.  This will speak us to God, Angels, and men to be true Christians. For  
So inseparably cleaveth this Sympathy with our brethren in their sufferings unto true Christianity, that we no sooner find Christians to be named in Scripture but we find in them this active compassion. In the first and truest Ecclesiastical history we read that 
c Act. 11.26.  The Antiochians were the first that were called Christians. Immediately after this their profession, is recorded the ever deeming thereof by their charitable providing for their distressed brethren. For when 
d 
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.   Aggabus prophesied of a great dearth shortly to ensue these Proto-Christians resolved to send relief to their brethren in judaea, 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 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; for every one contributed according to his ability.  
3 Cheerfully; They never pinched at it, nor demurred on it, but at first hearing resolved to do it.  
4 Timely; for they did wait till the brethren in judaea sought or besought them, but as soon as they heard of a Dearth presently they sent relief, yea by a forward supply prevented the famine.  
5 They did it Trustily, for what was contributed they sent by trusty messengers, Barnabas and Saul.  

1 Do it generally.  Let us (dear Christians as near as we may) follow the precedent of these prime Christians.  
First, what is to be done in this kind, let it be done generally. His Majesty's letters patent in our captived brethren's behalf were larger than any granted heretofore for other collections. Others limited to certain Counties, Shires, Cities. This extended over the whole land, that every one according to his ability should advance such a pious work. As the Apostle admonisheth the Corinthians concerning the relieving of the brethren at Jerusalem, 
e 1. Cor. 16. ●.  Let every one of you lay by him in store, as God hath prospered him: And again, 
f 2. Cor. 9 7.  Every one as he purposeth in his heart, so let him give. Every one; For 
g 2. Cor. 8.13.  some must not be burdened that others may be eased; save that some who abound aught to burden themselves, that others who are not so able, 
Exigenti parvum aliquid dato: neque n. parvum est ei qui rebus omnibus caret. Gregor: Nazianz. Orat. 27. De pauper: cura.  may be eased. They who have a little let them impart a little out of their little. Scarce any widow but hath a mite to spare. A little is much to him who hath not so much as a little. Any thing is welcome to him who hath nothing, and a little from many will be much to a few.  
Do it bountifully. They who are rich in worldly goods must be rich in good works, that they may be double rich. They who abound in ability let them also abound in charity. 
2 Bountifully.  As God hath prospered him, so let him give, said the Apostle. Hath God given bountifully unto you, & will you give niggardly unto them, that is, unto him? Doth he say by his Apostle? 
h 2. Cor. 9.6.  He that soweth sparingly shall reap sparingly, and he that soweth bountifully shall reap bountifully. And shall he reap sparingly from you who hath sowed so bountifully on you? Do you not read that 
i Luk. 12.48.  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, 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; 
k Psal, 51.1.  Have mercy upon me O Lord, according to thy great mercy, when you extend so little mercy to him in his members out of your great ability?  

3 Cheerfully.  Do it cheerfully, as the Apostle adviseth: Not grudgingly or of necessity but of a willing mind: For God loveth a cheerful giver. 
l 1. Cor. 9.7.20. Laeandum est no● lugendum cum 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 quam factum. Gregor Moral in job l. 19 c. 20.  He looseth his good work who doth it not with a good will, he doubles it that doth it with alacrity. This seed must be sown as with a full hand, so with a free heart, and a cheerful countenance. It is thine affection that doth Christian and give the name to thine action. As it proceedeth from thee so is it esteemed by God. God who in some cases accepts the will for the deed, in this, respecteth the will more than the deed. For without this willingness in giving, the gift though never so great, is not accepted. It is otherwise here then in the Psalm, 
m Psal. 126.5 6.  They who sow in tears shall reap in joy. But here, they who sow in tears as if they wept for every penny that departeth from them, must not look for a joyful reaping.  
Do it timely, lest the trivial Proverb overtake your lazy charity, While the grass grows the horse starves. Herein follow the Antiochians example, whose relief prevented their brethren's want. Aggabus did not say that there was a dearth already, but only foretold of a dearth that should be, and immediately they sent away, that their speedy charity might anticipate their brethren's indigency. Do as the Apostle willeth the Corinthians, 
n 2 Cor. 9 5.  Make up before hand your bounty that the same may be ready. 
4 Timely — Let us boast of you, brethren, as he doth of them; 
o 2 Cor. 9.2.  I know the forwardness of your mind, for which I boast of you to them of Macedonia Achaia was ready a year ago, and your zeal hath provoked many. Let Solomon's counsel cause you to give a quick loose to your liberality: 
p Pro. 3.27. Hebr. à Dominis ejus, nimirum cohibiti boni ejus Dominum illum efficit necessit●s, & le dispensatorem Dous lunius alloc. ●tem T. C.  Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. 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. It is not his who hath it but his who wanteth it. He hath more right to it then thyself who hath more need of it then thyself: delaying to give unto him, thou deniest him his own. His necessity maketh him the master of it; God thee the Steward only. 
q Prov. 3.28.  Say not to thy neighbour go, and come again, and to morrow I will give thee when thou hast it by thee. Adjourn not thy benevolence, give not thy gift a night's lodging, let not him who needeth it lie one night without it. Why shouldst thou turn him off till to morrow who needeth it to day, who needed it yesterday yea many days since? Mercy is a thing that brooks no delay; misery of all things cannot endure demurrers. If Christ said unto him who should betray him, 
r joh. 13.27.  That thou dost, do it quickly▪ Much more saith he to them who should relieve him, That which you mean to do, do it timely. 
* Bis dat qui citò dat.  Twice your gift by timely giving it.  
One thing remains, 
5 Trustily.  They did it trustily: 
s Act. 1.30.  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. Therefore commonly they employed not one single person, but two at least, and both these singular for their integrity. Here they employ both Barnabas and Saul, men of whose faithfulness there could be no suspicion. One of them, Barnabas, 
t Act. 4.37.  Sold his land and laid it at the Apostles feet: 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; so industrious and zealous in his function that he used not his lawful 
u 1. Cor. 9.12.18.  power of living by the Gospel which he preached, but laboured with his hands because he would not be burdensome. And was it probable that with the same hands he would intervert the charity of others to his own use, defrauding both the brethren who contributed, and those who were to be relieved? At another time they employ Titus, and not him alone, but they join with him 
x 2. Cor. 8.18.  the brother whose praise is in the Gospel throughout all the Church, namely S. Luke, say some; Barnabas, say others; certainly a man of approved industry and honesty, knowing that in a matter of such consequence as this, two are better than one, though one be never so good. I must not say what the country saith, 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.  
Thi● should be done with the speedier expedition, lest cruelty should compel any of these miserable captives to enthrall themselves to a more miserable captivity; and, to be freed from the bonds of Turks, to render themselves over to the bondage of Satan, as too many have done; renouncing Christ because they could not receive relief from Christians, who to free their bodies have made Galleyslaves of their souls.  

How we are to remember those whom Turkish cruelty hath enforced to renounce Christianity.  O 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 fall. Peradventure hadst thou been in their case thou wouldst not have endured half the lashes that they have done; but (as did a more valiant soldier than thyself) before the Cock crew twice thou wouldst have denied thy master thrice. Christ should have had three denials before thou wouldst have endured half their conflicts. 
* Cum singulis pectus meum copulo, maeroris & funeris pondera luctuosa participo. In prostratis fratribus & me prostravit affectus. Cyprian. de laps.   
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 (saith he) with every one of them, I lay the lamentable burdens of my sorrows on their shoulders. The same arrows of the raging enemy that have pierced their bowels have passed through my sides. Infirmity hath foiled my brethren and affection hath cast me down in them.  
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 
* 1. Sam. 15.35.  Samuel did for Saul) both because they have committed that for which they should mourn, and do not mourn for that which they have committed? And who knows whether they do not mourn? They may have received the abominable circumcision in their flesh, but not in their hearts. 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. My soul doth weep in secret for their sins. No less cause have we to shed tears for too many Renegadoes that remain among us, Roarers, Blaspeamers, Sons of Belial, Usurious jews, who profess Christians and live mahometans, 
Apud intimum arbitrum commissa quisque perfectè diluit propria, qui verè plangi● aliena. Gregor. Moral. in job▪ l. 20. c. 28.  living under Baptism worse than 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. If by our mourning we profit not them, yet we advantage ourselves. That man washeth away his own sins who truly weepeth for another's. The tears which do not fructify the soil for which they are shed, may be fruitful to the soul from whence they are sent.   

COMPASSION TOWARDS CAPTIVES.  
The third Sermon.  HEB. 13.3. 
— as bond with them.  
FOrcible are the Motives inciting us to this duty of fellow-suffering with our brethren, 
Impediments of this compassion removed.  in all their sorrows, chiefly in their sorrowful bondage. But it is in vain to use Motives until the Impediments be removed whereby Satan and man's corruption do hinder many from this compassion.  
The first is an Apathy or senseless stupidity that is in many men. 
1 senselessness of our own sufferings.  They are insensible of their own sufferings. They feel not the hand of God, when for their sins (peradventure for this of not pitying their brethren) he layeth heavy strokes upon them. Of dough-baked Ephraim the Prophet complaineth that 
a Host 7.8.9.  strangers had devoured his strength yet he knew it not; grey hairs were here and there upon him yet he perceived it not. 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 itself more viscerally towards your afflicted brethren.  

Imped. 2. sensuality.  A second Impediment is Epicurism or sensuality: For when men are soaked in the pleasures, and drowned in the delights of this present world, they have no remorse of others distresses, yea they fear lest the very thought of others grief should drown all their mirth. You heard out of the Prophet Amos, that this made the secure Israelites forget the affliction of joseph; and out of the Gospel, that it caused the pampered glutton to neglect ulcerated Lazarus at his doors.  

3 Pride and stateliness.  Pride and Stateliness is a third. Some are so lofty that they disdain to look so low as to take notice of their poor brethren's distress. If mention be made of our miserable brethren's 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 ourselves 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, 
b Rom. 12.15.16.  Weep with them that weep, and be of like affection one towards another, immediately he enters a caveat against pride, Be not high minded; and exhorteth to humility, condescend to men of low estate. Your high minded men do scarce think Christ good enough to be their head, because he stooped so low as to wash his Disciples feet. Get we once to be humble, or else we shall never learn to be truly charitable.  

Imped. 4. Covetousness.  But the very cut throat of compassion, the Antipathy to all Christian sympathy, the Hell that devours all pity, commiseration; compassion towards our brethren, 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, than wit● 〈◊〉 whining of a whelp, or the peeping of a chick. The cry of the horseleech ever ringing in the miser's ears, Give, Give, so drowns the cry & complaint of the poor that he hears no more the Lazars bell nor the prisoners fetters, than we do what is now said among the Antipodes. But like those who dwell at the fall of the river Nilus the continual voice of his own covetous desires do deafen him against all complaints of others. 
Athis avaru● contrahit Manus recurvas, & volam plicans aduncis unguidas laxare nervos non valet. Prudent. Peri steph. Laurent. Busbeq. Tune. Ep. 3. Similia habentur apud Nazianzen. Orat. 27. de Pauper curâ.   
Covetousness hath taught him the Devil's Logic, he is all for clutching the fist, he cannot learn the Christian Rhetoric of extending the palm in charitable contribution.  
Our covetous Nabals have their Topics, common places, whence they fetch arguments against giving & relieveing: They offer to defend their Baal by God's book which doth utterly overthrow it. Busbequius a grave Author, sometimes 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 there was one out of whose fingers could not be wrung one farthing towards the advancement of this charitable design. His reasons were more unreasonable than his refusal, What these men are (said he) I know not; this I know, that their affliction is from God. Let them continue in that case into which God hath cast them, until it please him to free them: seeing it pleased God thus to punish them who am I that should release them, unless I would be found to fight against God. O cunning Sophister Satan, who by arguments from the will of God can impugn the will of God, & from his providence maintains covetousness, the main opposite unto God's providence. Mine Author gives not the name of this monster. Only he saith 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 mongrels to bark out such dogged speeches. 
Imped. 5. Pretended want.  This is certain, Compassion can have no admitta●●e into the heart, where the evil spirit, covetousness, 〈…〉 possession.  
A fifth impediment is, pretended want. I am poor myself, I have a great charge of mine own, I am in the Usurer's bands, as hard a thraldom as some of them do endure in Sally or Algiers. What of all this? Thou shouldest remember them the sooner; and by thine own affliction conceive more feelingly of theirs. But I have not wherewith to supply them. But thou hast wherewith to pity them, wherewith to pray for them. 
* 
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.   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 suffereth. A pitiful, a pitying heart is many times no small alms. He doth not shut up his bowels from his afflicted brother, who affords him compassion, whereby he shows that he would relieve him if he were able. God, who requires a good work of such as are able, accepts the good will of such as are unable. 
c 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.  If there be first a willing mind it is accepted according to that which a man hath, and not according to that which he hath not. If thou wilt not afford thy distressed brother a place in thy memory, thou wilt hardly afford him any part of thy money. If thou wilt not allow him the affection of compassion, which the more it is extended the more it is augmented: how wouldst thou extend to him thy earthly substance, which the more it is distributed the more it is diminished?  
But they are strangers unto me, neither kith nor kin▪ I never saw their faces nor heard of their names. 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: And is not the least of these sufficient acquaintance when they are in misery? Is it not both thine and their Maker's charge? 
d Isai. 58.7.  When thou seest the naked thou shalt cover him; any naked, whether neighbour or stranger, known or unknown, that's all one. Thou seest his nakedness, thou knowest his need, that's sufficient for acquaintance. Mark the motive annexed: Thou shalt not hide thyself from thine own 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 thyself from one who is nearer kin to thee then thy nearest cousin by blood, even from thine own flesh. Holy job professeth that while he was in his prosperity 
e job. 31.19. Apud piam mentem plus natura valet quam notio: nam & unusquisque qui indiget eo ipso quod homo est ei jam incognitus non esi. Gregor. Moral. l. 21. c. 14.  he saw not any perish for want of clothing, nor any poor without covering. He saith not, any of my kindred, or any of my acquaintance, but not any poor. Unto pious minds Nature is a better Orator than notion. No man who is in need, even in this regard that he is a man, should be a stranger unto us.  
Our Redeemer did not stand upon these nice points of kindred and acquaintance, when he freed us from our most miserable bondage. But though 
f Ephes. 2.11.12.  We were Gentiles in the flesh, Aliens from the common wealth of Israel, strangers from the covenant of promise; yet all this could not estrange his compassion from us, but he did and suffered more for us, than it is possible any man can do for his brother, his father, or best benefactor. 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, though we never saw their persons?  

g Motives inciting us to this compassion. Motive, 1. From Nature 1. In ourselves.  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.  
First, Nature itself incites us to this Sympathy. This natural instinct we find in our own bodies. 
* Et illud quoque mirandum est, quod uno oscitante, & nos quoque, nisi advertimus, oscitamus, & alio edente acerbaquaedam, saliva alteri in os profilit▪ Fracastor. de sympath. & Antipath. cap. 1.  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?  

2 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, quem & ratio docet & trahit affectio? Bern. the triplic. jennet. honour.  From ourselves descend we to bruit beasts. We find in them a kind of compassion towards their kind. The wild bulls do bellow in the fields or woods if they find one of their fellows slain, and by kind obsequies do celebrate their brother's funerals.  
What bruit beast more brutish, more beastly than the swine? 
* Quibus anima est prosale. Vario.  Whose life (saith 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 heard that is within hearing to come to him, if they cannot, yet they fall a crying with him as if they craved help for their fellow.  
Come we unto senseless Creatures. As in some things there is an Antipathy, so there is a Sympathy in others. 
* 
Vaisono in cithara tacto moveri & aliud uniso num videmus. Fracastur. ubi supr.  
Motive. 2. From Grace.   Touch but one string in a lute, and another soundeth though not near unto it. I omit the Sympathy between the loadstone and the iron, between Amber and straw, jet and an hair, rare secrets in nature, common in trial. Out of the premises I argue thus: If our own natural bodies, if brute creatures, which are led only by sense, yea if senseless creatures by an occult quality be thus affected one towards another, 
3 In senseless creaturus.  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, how much more Grace, and that sundry ways. As first by that argument that we are all members of one mystical body, and fellow-members one with another, which hath been formerly urged.  
Of this body the Head is Christ, who hath showed this sympathy by his own example, which also hath been evidenced already. 
1 Because we are all fellow members 2. Christ our head his own example; as formerly.  To which let this be added out of one of the ancients; 
** Quam videlicet pietatis formam, Mediator nobis Dei, & hominum dealt, 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 job. l. 20. c. 27.  This form of piety (saith 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: But he rather chose to redeem man by dying for man. His love had not been so great unto us, unless he had taken upon him our wounds; neither had he so effectually showed the force of his charity, if he had not for a time taken on himself that which he came to take from us. He found us mortal who made us able to continue immortal. And he who by his word so made us, could have restored us by the same word without his Death. But to show how powerful his compassion was towads us, he became that for us which he would not have us continue to be. Himself undertook death for us, that so he might for ever free us from Death.  
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 than are we feeling members. 
* Tam diu membrum dolet quam diu in corpore contine●ur. Bern. the mod been. vivend. s. 13.  As long as the member is in the body it is effected with the grief of any part of the body. But if it be either dead or cut off from the body, let the body be dismembered or cut into a thousand pieces, it feeleth not: so is every Christian who is not affected with the affliction of another Christian. Such do show themselves to be no better than rotten branches in the Vine, and must expect no better reward than the true Vine awardeth them; 
g john 15.6. Motive. 3. From the persons suffering.  Men do gather such and do cast them into the fire and they are burned.  
Besides, 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, we would pity the poor beast and cry out that the owner were a verier beast then that he beateth.  
They are our countrymen and unto many, 
2 Our countrymen.  near kinsmen. Were they foreigners and strangers, how could we but relent at the relation of their miseries? Can any true Christian hear or read without tears the relation of the Imperialists cruelty in Bohemia or in Magdenburge, or Spanish Immanities' among the West Indians? Yet these were strangers far remote from us, and these last men of another world.  
They are Christians and consequently our brethren. Were they enemies we could not wish them worse on earth then that which they endure. 
3 Christians and consequently our brethren.  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 miseries which men, 
4 
The living Temples of God.  
Considerandum est & hoc, Dei Templa esse, quae capta sunt, nec pati nos longâ cessatione & neglecto dolore debere ut Dei Templa captiva sint. Cyprian. Ep. 60.   our own countrymen, our brethren do endure, and not consider them? Consider and not compassionate them? Compassionate, and not strain our abilities to the uttermost to relieve them?  
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 thiefs, 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 jews should pluck us by the ears; 
h Hag. 1.2. Motive. 4. The equity of the precept Their case might have been ours, and then we would have craved of them that which is required of us.  Is this a time, O ye, to sit in your sieled houses, and the house of the Lord to lie waist? Is this a time for us to feast it in our houses, and to suffer the houses & Temples of the holy one of Israel to be possessed by mischievous Mahumetans?  
Then from our sorrowful brethren reflect we our thoughts upon ourselves, 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. Remember them that are in bonds as bound with them. What more equitable. You might have been bound with them, yea you might have been bound and they free; if God had so disposed? You might have fallen into their bonds, and they enjoyed your freedom. 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 do unto you the same do unto them. 
Mat. 7.12.  It might have been your case, it may be your case: you know what is past, you know not what is to come. Have we not reason to make their case our own, if we consider that it may be our own? It may be your own! Nay, is it not in some respects your own already? For, Are you not in the body, as in the end of this verse? And what is the body but the prison of the soul? Doth 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. 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, and soon perhaps unto him, who thinks it impossible that it should happen unto him. When Manasses was on his throne he little dreamed of a prison, and that he should exchange the gold on his head for irons about his heels, yet so he did: And so did King Zedechias, and the richest of heathen kings, Croesus. So did some Emperors of Rome; many Emperors of Constantinople, one Emperor of the Turks. Should God ever cast us into such calamities, we should be the better able to endure them in ourselves, if we had first felt them in others. Then should we also conceive better hope that God would touch the hearts of others to compassionate us, if he have once touched ours to commiserate others. But I will prevent falling into the hands of Turks, 
Ob.  I trow; I purpose not to adventure on the Seas, or to come so nigh them as to be caught by them. Grant it. But thou mayst fall fowl with Turks at home, 
Sol  Land-pirates, 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 thyself on Sea to be safe on land? Though thou comest not near the Turks may not they come too near thee? Did not others watch for us while we sleep, and did not he watch over us who neither slumbereth nor sleepeth, we might have been surprised by them while we are sleeping on our beds. See we not how audacious they are grown? How their shalops brave us at our harbours mouths? What threats 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?  

The lamentable surprising of Baltamore by the Turks.  Can we forget that Tragical transportation of our brethren from Baltamore into that Babylon, Barbary? All of them English, most of them Cornish, suddenly surprised in the silence of the night. They dreaded no disaster, they supposed themselves safe, they went to bed and laid themselves down (as they hoped) to sleep in safety. 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 four hours, and afterward so separated as not suffered to meet again, but every one left to lament others misery as well as his own. It was not with them in that night as the judge saith it shall be at his coming; 
i Luk. 17.34. Quis cladem illius noctis.  Two in one bed, the one taken and the other left; But two or three in one bed, Father, Mother, Child, seven or more in an house all taken and not one left. What heart at this hour bleeds not at the remembrance of that night's Tragedy? The wife calls on her husband to help her. How can he help his Other self who cannot help his own self? The poor child cries, O Mother keep me, O Father keep me, when Father and Mother are kept fast enough themselves from keeping and helping theirs. Oft had the poor little ones when they were pettish being terrified with, The bugbear comes to carry thee away: Now not bugbears but Barbary bears are come to carry away Child, Mother, Father and all they can find in the family. Some lost their lives fight (but in vain) to save their wives and children, herein happy that death prevented in them those miseries which theirs, surviving to greater sorrows do endure. For of the two, better it is to fall by the hands, then into the hands of those Tyrannous Turks, 
Proth saevior ense Parcendi rabbiss, concessaque vita dolori.  whose saving is worse than slaying, who, if they grant life, it is but to prolong grief. May not the same or the like betid us, if God shall so appoint it? And are our merits better than theirs that God should not so appoint it?  
But what speak I of might have been, or may be? Are we not already in a far worse bondage than they; 
Motive. 5. We are in worse band● than they if we have no feeling of theirs.  if we have no feeling, no remorse of theirs? They are in corporal bonds, we, without this compassion, are in spiritual. They under Turks, we under the Devil. They bought and sold by men, we sold under sin. They under the tyranny of others, we under our own tyrannous lusts, and affections. Our barbarous inhumanity is a worse bondage than theirs in Barbary. In such a captive condition are they who have not this compassion towards their captived brethren.  
But had I words to express (though but in part) the excellency of the work it would be most powerful to incite us to the performance of it. 

Motive. 6. The worthiness of the work.  
In redeeming them we redeem our Redeemer, who is captive in them.   Every work is the more excellent by how much the object thereof more excelleth. The work is Redeeming: for therefore we are to remember them that we do our best to redeem 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. It is not only our brethren's case, it might have been ours, it is ours already by the Union of charity, or, if not, then are we ourselves in a worse slavery; 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 ourselves, it is our Lord and Masters, our Saviour and Redeemers case. For, doth not he himself complain that they who neglected his, in this very case, neglected him? 
k Mat. 25.43.  I was in prison and you visited me not. The head and members cannot be separated. I was in prison because mine were. I because they were in whom I am and they in me. As there is no good which any of mine do, but I do it in them, so there is no evil which they suffer for my sake but I suffer it with them. Otherwise I would not have cried out from heaven to Saul persecuting my Church upon earth; 
l Act. 9.4.  Saul, Saul, why persecutest thou me?  
If then we will not redeem our brethren let us redeem our Father: if not our fellow-members, yet our head, if not men, yet God: if not Christians, yet Christ. Let us redeem him from bonds who redeemed us from Death: Him from corporal servitude who redeemed us from the slavery of sin: Let us redeem him with a small portion of our perishable substance (which this way employed shall not perish) who redeemed us, 
1. Pet. 1.18 19  not with corruptible things, as silver and gold, but with his precious blood, more worth than a million of worlds.  
Should we leave our native country and sail into Barbary, and there offer ourselves 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 do no more (nay, God knows, nothing near so much) for them, as he who is captive in them hath done for 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; which shall be the last (but should not be the least) incitement unto us.  

Motive. 7. The excellency of the reward.  Certain it is that the more excellent the work is, the more excellent shall be the reward. This then being so excellent a work as the redeeming of our redeemer himself in his captived members, shall not want a most excellent recompense.  
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. 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 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 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 came to me. Yea more; 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. You did that for them (and in them as far as you could for me) which I did for you. I redeemed you, and you (in them) redeemed me: ay you by taking on me your bonds, you me by freeing them from bondage, I you from the bondage of hell, you me from the bondage of hell-hownds; I you by my blood, you me by your benevolence. judas his treason was not more grievous and odious unto me, than your compassion is acceptable. He sold me to the jews, you have bought me from the Turks. Your redeeming me less chargeable, more easy by infinite degrees than my redeeming you, but no less acceptable to me, then if you had shed your blood for me as I did mine for you.  
What an honour will it be, when the King himself sitting in his Majesty shall publish in the large Amphitheatre of the whole world his former misery for your greater glory, and make known his own sufferings to proclaim your kindness, holding himself to have been beholding unto you when you have done but your duties?  
Though this acknowledgement be an ample recompense, yet this recompense (you will say) is but verbal acknowledgement. But this verbal acknowledgement shall be seconded with a real recompense that shall not be as a lease for years determinable upon lives, but an inheritance, and that inheritance no less then of a Kingdom, and that Kingdom not newly erected, but long prepared, so long as from the foundation of the world, and consequently to continue after the dissolution of the world, 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.  
O what a joy, what a crown of rejoicing will it be, when you shall hear from the mouth of the judge himself that comfortable call; 
m Mat. 25.34.  〈◊〉 ye blessed of my father, inherit the Kingdom prepared for you from the foundation of the world. Unto the which Kingdom he bring us, who hath prepared it for us, not for our merits, but out of his own mercy and by the merits of his dear Son jesus, 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.   

AN EPISTLE OF THAT BLSSED MARTYR St CYPRIAN SOMETIME Bp. OF CARTHAGE. 
D. Cypriani. Epistol. 60. Edition. Pamelius.  TO The Bishops of Numidia concerning the Redemption of the Brethren from the bondage of the BARBARIANS.  
Wherein 

1 He deploreth the Captivity of the Brethren signified unto him by the Bishops of Numidia, 
The argument of the Epistle.  and showeth what ought to be the duty of Christians in this regard.  
2 To this end he proposeth sundry arguments.  
3 The effects of them, in regard of the Church of Carthage confirmed by other arguments.  
4 The Charity and liberality of that Church towards these Captives, and St Cyprians pious petition.   Cyprian to januarius, Maximus, Proculus his [beloved] Brethren, wisheth health.  
WITH very great grief of mind, and not without tears, we have read your letters (most dear brethren) which out of the tenderness of your love you have addressed unto us concerning the captivity of our Brethren and Sisters. For who cannot grieve in such occurrents? Or who cannot esteem his brethren's grief to be his own? seeing the Apostle Paul doth say, 
a 1 Cor. 12.26.  If one member doth suffer, the other members do suffer with it, and if one member do rejoice, the other members do rejoice with it. And in an other place. 
b 2. Cor. 11.29.  Who is weak and I am not weak? We therefore must now esteem our brethren's captivity to be our own captivity. The sorrow of those who are endangered is to be accounted our sorrow, seeing we are all united in one body, and not love so much as religion ought to instigate, & encourage us to redeem the members of our brethren. For the Apostle saith again, Know you not that you are the Temple of God, & that the spirit of God dwelleth in you. If charity did not urge us to succour our brethren, yet we should here consider that they are the Temples of the Lord, who are captived. and that we ought not by long delay and neglected grief suffer the Temples of the Lord to be long detained captives, but speedily labour and endeavour the best we may by our best services to procure Christ, our judge, our God to be favourable unto us. For seeing the Apostle Paul saith, 
d Gal. 3.37.  As many of you as are Baptised into Christ have put on Christ, in our captive-brethrens we must contemplate Christ himself. And he is to be redeemed from the danger of captivity, who hath redeemed us from the danger of Death; that he who drew us out of the jaws of the Devil, and remaineth and dwelleth in us, should now himself be delivered out of the hands of Barbarians, and be ransomed with some part of our money, who ransomed us with his Cross and his Blood: who in the mean time doth therefore permit these things to come to pass for the trial of our faith, whether every one of us will do for his brother, that which he would have to be done for himself, if he were now in bonds under the Barbarians. For what man who is mindful of humanity and well advised of Christian Charity, if he be a Father, doth not think that his sons are there? If he be an husband, doth not with grief and blush of the matrimonial band esteem that his wife is there held captive? But how are we all in common grieved and vexed for the danger of the Virgins who are there detained? In whom not only the loss of liberty, but deprivement of chastity is to be bewailed, and not so much the bonds of Barbarians, as the impurities of bawds and brothels are to be bemoaned with tears, lest the members dedicated unto Christ should be defiled with the contagious lusts of their insulters. All which things we here (as brethren) takeing into consideration (according to your letters) and diligently examining, have readily, willingly, and largely sent supplies of money to our brethren, being always forward in the work of God, every one according to the firmness of his faith, but now much more inflamed to such saving works by the contemplation of so great sorrow. For seeing ou● Lord saith in his Gospel; 
e Matth. 25.35.36.  I was sick and you visited me. How much more will he say in this case (and that for our greater reward) I was a captive and you redeemed me? And whereas again he saith, I was in prison and you came unto me, how much more will it be when he shall begin to say (when the day of judgement shall come, wherein you shall receive a reward from the Lord) I was closed up in prison of captivity, I lay bound among the Barbarians, and from that prison, from that bondage you freed me? In brief, we give you great thanks that you would make us partakers of your carefulness, and [interest] us with you in so good and necessary an employment, 
* An elegant Metaphor, wherein the captives are compared to fruitful fields; the alms to seed; the heavenly reward, to the harvest. Pamelius.  as to present unto us fruitful fields, in which we may sow the seeds of our hope, expecting the harvest of those ample fruits, which do grow and proceed from such an heavenly and helpful harvest.  
Now we have sent one hundred thousand Sesterces that is, 
* So the learned Mr Brerewood, with the Reverend D● Hakewell. But the late Reverend B of Hereford calculates it 791l l 13s 4d English money. By Agricolaes' calculation of Sesterces, it will a mount to 833l l 6s 8ds. reckoning every Sesterce at ad English.  781l l 5 s sterling, which sum hath been raised by the contribution of the Clergy and Laiety in the Church, over which by the providence of God we are made overseers; which you shall distribute there and dispose of according to your diligence. And we desire indeed that there may not be the like occasion hereafter; but that our brethren being protected by God's providence may be preserved safe from such dangers. But if it shall please God, (for the trial of our charitable mind and faithful heart) that the like shall come to pass hereafter, delay ye not to acquaint us therewith by your letters, assuring yourselves that the Church and whole society here, as they do earnestly pray that such things may not be again, so (if they should be) they will willingly and largely send supplies again.  
And that you may remember in your prayers our brethren and sisters, who have so readily and willingly contributed to this so necessary a work, (that they may work so always) and in your devotions for them return unto them a requital of this good work, I have subscribed the names of every one of them, as also of our Colleagues and fellow-priests who themselves likewise being present have contributed, both in their own, and in the behalf of their people, according to their abilities: And besides mine own portion, I have signified and sent the sum of theirs: Of all whom (as faith and charity requires) you ought to be mindful in your prayers. Most dear brethren, we wish you always well to far.   

A PASSAGE CONCERNING THE GOOD AND BENEFIT OF COMPASSION, Extracted out of S. AMBROSE his second Book of Offices, CAP. 28.  
THE greatest incitement unto Mercy is, that we have a fellow-suffering with others in their calamities, that we secure others in their necessities, as much as we are able, and sometimes more than we are able. For it is better to suffer envy for showing mercy, then to pretend excuse for inclemency. As we ourselves once incurred envy, because we did break up the holy vessels for the redeeming of captives, which deed displeased the Arians, not so much because it was done, as that they might have something for which they might carp at us. For who is so cruel, so iron-hearted, as to be displeased that a man is to be redeemed from Death, a woman from the pollutions of Barbarians, which are more grievous than Death, young maidens, children, Infants from the contagion of Idols wherewith (for fear of death) they are in danger to be defiled? Which action though we performed not without sufficient reason, yet we so defended it before the people, that we maintained it to be much more convenient for us to preserve for God, souls rather than gold. For he who sent his Apostles without gold, did also without gold gather the Churches unto himself. The Church hath gold, not that it should keep it, but to disburse it and employ it for necessary releifes. What need is there to keep that which doth not help when we have need? Know you not how much gold and silver the Assyrians carried away from the Temple of the Lord? Is it not better that the Priest should melt up these vessels (if other supplies be wanting) for the relief of the poor, then that the Sacrilegious enemy should carry them away and defile them? Will not the Lord say, why didst thou suffer so many poor men to perish through hunger? Surely seeing thou hadst gold thou shouldest have offered them nourishment. Why are there so many captives carried away to be bought and sold, and are not redeemed? Why are there so many slain by the Enemy? Better it were that thou preservedst these living vessels, then dead metals. No answer can be returned to those objections. For what wouldst thou say? I feared lest the Temple of God should want ornaments. He will answer thee, the Sacraments seek not gold, neither do they please the more for gold, which are not purchased with gold. The adorning of the sacraments is the Redemption of captives. And verily those vessels are precious which do redeem souls from death. The true treasure of God is that which worketh the same which his blood wrought. I then acknowledge it to be the vessel of the Lords blood, when I find Redemption in both, that the Chalice redeemeth from the enemies those whom the blood redeemed from sin. What an excellent thing is it, when multitudes of captives are redeemed by the Church, that it may be said Those are they whom Christ hath redeemed? Behold the gold that is tried, the profitable gold, the gold of Christ which freeth from death: Behold the gold whereby Purity is redeemed, Chastity is preserved. I had rather present these freed unto you then preserve gold for you. This number, this order of captives, is a fa●re more acceptable sight, than the show of golden goblets. Thus was the Redeemers gold to be employed, that it should redeem those who were endangered. I acknowledge the blood of Christ poured into gold, not only to have shined, but to have imprinted the power of divine operation by the gift of redemption.  
Such Gold did the holy Martyr Laurentius reserve for the Lord, who, when the treasures of the Church were required of him, promised that he would produce them. Next day he presented the poor, saying, These are the treasures of the Church. And these truly are treasures, in whom is Christ, in whom is the faith of Christ.— What better treasures hath Christ then those in whom he saith that he himself is? For it i● written, I was hungry and you fed me, I was thirsty and you gave me drink, I was a stranger and you took me in. And afterward, That which you have done to one of those, you have done it to me. What better treasures hath jesus then those in whom he loveth to be seen? These treasures Laurentius shewed, and prevailed, because the Persecutor himself could not take them from him. Therefore jehoiachin, who in the siege kept the gold and employed it not to provide relief, saw the gold to be violently carried away, and himself to be led into captivity. But Laurentius who had rather bestow the Church's gold on the poor, then keep it for the Persecutor, according to the singular efficacy of the interpretation of his name, received the sacred Crown of Martyrdom. Was it said to holy Laurentius, thou oughtest not to have disbursed the treasures of the Church, nor to have sold the sacred vessels? Necessary it is, that a man do discharge that office with sincere faithfulness, and discerning providence. Surely if a man do derive these treasures into his own advantages, it is iniquity, but if he bestow them on the poor, and on the redemption of captives, it is mercy. For no man can say, Why doth a poor man live? No man can complain because captives are redeemed; no man can accuse because the Temple of God is builded: no man can be offended because the earth is opened for the burial of the bodies of the faithful, nor grieve because the repose of deceased Christians is procured in their Sepulchers. For these three causes, it is lawful to break, to melt, to sell even the consecrated vessels of the Church.  
FINIS.