A SPARK TOWARD THE KINDLING OF Sorrow for ZION.  
A Meditation on AMOS 6.6.  
BEING THE SUM OF A Sermon preached at Sergeant's Inn in FLEETSTREET.  
By THOMAS GATAKER B. of D. and Pastor of Rotherhith.  
LONDON, Printed by I. H. for William Sheffard, and are to be sold at the sign of the Star in Cornhill, and in Popes-head Alley. 1621.   

TO THE RIGHT WORSHIPFUL, Sir Randol Crew Knight, ONE OF HIS MAJESTY'S Sergeants at Law.  
Right Worshipful,  
IT cannot but be most true of our times, that the blessed Apostles spoke almost sixteen hundred years since; 
a 1 john 2.18.  Hora est novissima; The last hour is now a running. And, 
b 1 Cor. 10.11.  we are those on whom the ends of the world are fallen. Towards the end whereof, we were also long since forewarned by our Saviour himself, That 
c Matth. 24.12. Charitas refriguit valdè circa ifla tempora in ●●ni statu: & iniquitas plus solito caepit abundare. Fascicul. temp. ad an. 879.  Iniquity should grow rife, and Charity wax cold. That which had it not been foretold us, yet Reason might inform us, and our own daily Experience doth too evidently enforce on us. For 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebr. 8.13.  the older every thing is, the nearer it approacheth its end. And in every thing ordinarily 
e In imo pessimum. Sen. epist. 1. Quema●modum ex amphora primum, quod est sincerissimum, esslait, gravissimum quodque turbidumque subsidit: sic in aetate nostra, quod est optimum primum est; segnius & languidius est quod superest propius a fine. Ibid. 108.  the worst cometh last. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bion. apud Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Axioch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Oenom.- subeunt morbi tristisque senectus. Virg. Georg. 3. Non immeritò semper uná ponit morbos & senectutem. Sen. ep. 108.- circumsilit agmine facto Mo●borum omne genus.- Iwen. sat. 10. Eccles. 12. 1-8.  Old-age is the common receptacle of all bodily evils and maladies. And howsoever 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Phoen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Beller.- non omnia grandior aetas Quae fugiamus habet: seris venit usus ab annis. Ouid. met. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Soph. Oedip.  Skill may increase as years come on, being gathered much by observation, that asketh Time and continuance; yet (to omit that 
h Hinc diverbium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vise Eras. chil. 1. cent. 5. adag. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Democr. apud Stob. 115. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. hemiamb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.- Eurip. Aeolo. Hinc deliratio, & delira senectus.  judgement also groweth weak commonly with the brain, the seat of it) 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pherecr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Men. Sopho●. Scyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. junc. de senect.  Practise necessarily faileth, as ability impaireth, while age bringeth with it as 
k 1. King. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eratosthenes; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patrocles dixit. Senilis byems. Ouid. met. 15.  an abatement of natural heat, so 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. junc. de se●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Axioch.  a decay of sense, and consequently issuing a coldness from the one, and a numbness from the other. 
m Hinc Augustin. Christum ait in 6● aetate tanquam in mundi senectute venisse. retract. l. 1. c. 26. & de Gen. ad Man. l. 1. c. 23. Vise 2. Esdr. 5.55, 56. Ambr. de bon. mort. c. 18. et Sidon. epist. 6. lib. 8. Sed & quae contra banc Tremellij sententiam columel. de re rust. l. 2. c. 1. disseruit.  This Age of ours is the world's Old-age. 
n Antiquitas mundi inventus est seculi.  That which we call Antiquity, was indeed the world's Youth. Time is grown grey with us, that was green with them that then lived. And no marvel then, 
o 2. Tim. 3. 1.-5. 2. Pet. 3.3. jud. 17, 18.  if into this last Age of the world, as into a filthy sink, or common sewer of some great house or vast City, all the Vices of former times be gathered together: And as 
p jer. 9.3. 2. Tim. 3.13. Damnosa quid non imminuit dies? Aetes' parentum peior avis tulit Nos nequiores mox daturos Progeniem vitiosiorem. Horat. carm. 3.6.  evil things are wont to wax worse by continuance, be grown ranker now than ever they were; The Devil himself, it seemeth, also bestirring himself, and 
q Apocal. 12.12. Extrema mundi atrocius tentaturus aggreditur: quia tanto fit feruentior ad saevitiam, quant● se sentit viciniorem ad poenam. Gregor. moral. lib. 34. cap. 1. Furore pestis peior in novissimo. Prudent. Steph. 10.  raging the more fiercely, because he seeth his time to be but short. Yea no marvel is it, if, according to the nature of Old-age, though there be 
r Dan. 12.4. Vrgente mundi fine scientia proficit, & largius cum tempore excrescit, Gregor. moral lib. 9 cap. 8. Sicut & per incrementa temporum crevit scientia patrum. Idem Ezech. l. 2. hom. 16. Hinc nos nanos Gigan●um humeris insidentes, unde possint plura ●is & remotiora videre, dixere Bern, Carn. joan. Sarish. in metalog. Petr. Bles. epist. 92. Bannes in Thom. par. secundam secundae. Stella in Lucam. Castrens. contr. Wessel. de indulg. & alij.  more light now, then ever there was, yet there be 
s 2.10. ●erner. in Fasciae, 〈◊〉 ad ●●. 1415. Ecclesiae tempora in 4. aetates disp. r●itur: in prima er●t scientia conscientiae coniuncta: in secunda scientia à conscientia seiuncta: in tertia conscientiae plus quam scientiae: in qu●rta neque scientia, neque conscientia. Nostra secundae propinquior, in qua plus multo luminis, minus ardoris.  not heat 〈◊〉 answerable to that light, nor affection to good things in any due proportion to the skill and knowledge of them; if, as 
t O sol● fortes garrulitate senes. Maximinian. in eleg. Gallo perperam inscripta. Ind lingua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dicta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the manner of old men is, we be 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Factis procul, verbis tenus philosophi. Epictet. apud Gell. l. 17. c. 19 ignaeva opera, lingua philosopha. Paecuvius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D●●o●r. Quae philosophia fuit, facta philologia est. Senec. epist. 108.  full of tongue, but weak and feeble of hand, having much speech and dispute, but little performance or practice; not 
* Apocal. 3.16.  a lukewarmness, but 
x Zeph. 1.12.  a key-coldness, nor a bare numbness, but a mere 
y Apocal. 3.1.  deadness (as in the last ruins and decays of Old-age, is rather 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato apud Plut. de ser. numin. vind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. junc. de senect. Itaqu● Alexis senex interrogatus quid ageret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a lingering death, than a lengthening of life) having generally possessed the hearts and minds of the most. I need not make any long appeal to Experience, for the justification of this Charge. For the rifeness of Iniquity, of all kind with all sorts; 
g Quando etenim uberior vitiorum copia? Inuen. sat. 1. Praeter paucissimos quosdam qui mala fugiunt, quid est aliud poene omnis coetus Christianorum, quam sentina vitiorum? Saluian. de provide. l. 3. c. 8.  who ●eeth not what an height Impiety and Impurity are grown to in most places? Even so great, 
h Vltraiam vix quo progrediatur habet. Ouid. Fast. 1.  that the rankness and ripeness thereof, seemeth to call ●loud for 
a Apoc. 14.14, 15, 17, 18. Psal. 119.126.  the sharp fickle in the hand of the destroying Angel, the Executioner of God's Anger. And the general broils as this instant in all parts almost of Christendom, may well persuade us, that even the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apoc. 8.2.  bottomless pit is broken up, and set open; and 
c Apoc 20.3, 7.  Satan and his limbs let loose; for how long, he best knoweth, 
d Apoc. 20.1. Esai 37.29.  who hath their tedder (which in these evils, is our chief comfort) in his hand. Mean while our Coldness and Numbness appeareth in nothing more than in this, that 
e jerem. 2.30. & 3.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de merb. animi. Quid amentius qu●m in malis esse, & malorum intelligentiam non habere? Salu; de provide. l. 6. c. 12.  we are grown insensible of our own evils; and notwithstanding the rueful and lamentable estate of the Church of God, in most parts at the present, and the insupportable afflictions that the Lords Faithful Servants, our Brethren, and fellow-members in Christ jesus, do by occasion of these hurly-burlies daily endure; yet 
f An non corde captivi, sensu capti, qui inter suorum supplicia rident, qui iugulart si in svorum iugulis non intelligunt, qui morise in svorum mortibus non putant? Salu. ibid. c. 10.  the most regard it not, nor take any notice at all of it, saue as matter of news and novelty, to furnish discourse, or to feed their itching 
g Act. 17.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demosth. ad epist. Philip.  Athenian-like humours withal. 
h Quis, r●g●, interfici alter● iuxta se videt, & ipse non met●it? quis donum vicini sui ard●●●●e●●it, & 〈◊〉 efficere ●mnibus medis ●ititu●, 〈◊〉, ipse incendio concremetur? Saluian, de provide. l. 6. c. 7.  A great coldness, and a strange numbness indeed, arguing an utter want of zeal to God's Truth, and love to his flock, when nothing affecteth men, but what they personally feel, or fear may befall themselves. Yea even among those few, to speak of, that seem to take these things to heart, hard it is to find a fellow-feeling affection any thing proportionable to the occasion given of it, or such as could not but possess us, were spiritual life and heat so fresh, and so vigorous in us as it ought. To help therefore 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Timoth. 1.6.  to re-enkindle this heavenly Fire, that with many seemeth 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apoc. 3.2.  languishing and ready to go out, and to repair this holy 
l Rom. 12.11. Apoc. 3.19.  Heat, so much every where 
m Matth. 24.12.  impaired through the Iniquity of the times, I here tender my 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uti Homer. odyss.'s.  Spark, taken from the sacred 
o Apoc. 8.5.  Censer, and in that regard not mine own. Which howsoever it may seem, being so little as it is, likely of itself to do little: (And yet 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. ad H●m. Et N●nus Di●rys. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a little spark 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. james 3.5. Sirac. 11.31. Scintilla res parua est, & poene dum cernitur, non videtur; sed si fomlt●m compreh●●derit, nutrimenta sui quamuis paruus ignis invenerit, moenia, urbes, latissimos saltus regionesque consumit. Hieron. in Gal. c. 5. De parua scintilla complentur prunae, & ignis a●●ensus comburit multos frugum aceruos. Ben-Syrae apud Drus. adag. & quaest. lib. 3. cap. 23.  meeting with some kind of matter may do much, and hath many times been means of raising a greater fire than could easily again be quenched: And a weak word may prove powerful and effectual in this kind, accompanied with his Spirit, of whom it was sometime said; 
r Luk. 24.32.  Did not our hearts glow within us, while he talked with us?) Howsoever, I say, of itself it may be deemed unlikely to do aught; yet it may do something, and not a little, by provoking some others, better stored in this kind than myself, to bring in greater plenty of fuel, toward the raising, maintaining, and feeding of this Fire. Some little effect. I found of it, (which the rather encourageth me now to publish it) by some that seemed to be affected with it at that time, when it was delivered in your Worship's hearing among others. Since which time, the notes of it lay by me, not looked after, among my loose papers, till of late requested to revise 
s M. W. Teelinck of Middlebrough his Balance of the Sanctuary.  the work of a Reverend Divine, somewhat of the like subject, translated out of his own language, wherein he writ it, into ours; (which work I wish had lighted on a more skilful Translator) I was thereby put in mind of them, and having as well as I now could (being above a twelvemonth since it was preached) by help of mine own memory, and the notes of some that then writ, supplied them, and so far forth perfected them, as my present employments would permit, I thought good to add this my Spark to that Fire, which that worthy man had so happily begun to kindle, and I wish many others may second him and me in. That being so done, I make bold to present unto your Worship, partly as to one that are, I doubt not, affected seriously with Joseph's Afflictions; and will therefore, I presume, like well of the Argument therein dealt with; and partly also as to one, from whom I have at diverse times received sundry favours and kindnesses, my thankfulness for which, I do willingly take occasion hereby to acknowledge. Wherewith concluding, I leave your Worship to God's gracious protection, and rest  
Your Worships to be commanded in the Lord, THO. GATAKER.   

A SMALL SPARK towards the kindling of Sorrow for Zion.  AMOS 6.6. 
But they are not grieved for the affliction of JOSEPH.  
THE Minister and Messenger of this Prophecy was Amos; 
The Prophet.  not 
a N●m est ipse qu● patrem Esaiae 1.1. legimus. Hie●on in Amos, & Basil. i● Esai.  the father of Esay, as 
b Vt plaerique putant. Hieron. in Esai. Sic Clem. Alex. storm. l. 1. Epiphan. vit. prophet. & Graeci plaerique. Riber, in prophet. min. praelud.  some of the Ancients have thought: Not their 
c I'll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribitur, & robustum significat: est● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & populu●●vulsus interpretatur. Hieron. in Amos. Imò, onerans, ut Arquer. vel onustus potius, ut Ximen sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi baiulus, ut Hieron. ipse in Io●l.  names only in the original, but their descents also (if the jewish Rabbins report may be believed) were diverse: the one, as 
d Ignoratur familia ●ius; traduntur tamen fratres fuisse Amatsias Rex & Amot●. R. Kim●bi in Esa●.  they say, of the race royal: this other (as himself confesseth) a poor peasant, 
e Amos 7.14.  neither a Prophet, nor the son of a Prophet, but a silly 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap 7.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 1.1.  neat-herd, and a plucker of sycomores, till it pleased God extraordinarily to call him unto that office.  

The Prophecy.  Now this Amos, though bred and brought up 
g Chap. 1.1.  at Tekoah 
h 2 Chron. 11.6.  in juda, (whither 
i Chap. 7.12.  Amaziah therefore would have him sent back, as a vagrant, to the proper place of his abode:) yet was he sent by God (as 
k H●sh. 4.1. & 5.1  Hoshea and some others) to the Ten Tribes, to Israel: but so, as that in his Sermons he dealeth with either, sometime 
l Chap. 2.4.  with judah alone, sometime 
m Chap. 2.6.  with Israel, or the Ten Tribes apart, and sometime 
n Chap. 3.1.  with all Israel jointly together.  

This Chapter.  That part of his Prophecy contained in this Chapter, whereof my Text is a parcel, is directed as to either, so principally 
o Vers. 1.  to Zion and Samaria, the head-cities of either.  
For that in them those were, 
p Saluian, deprovid. l●. 7. ca 2. de Aquitaniss. Et de Carthagine, ibid. c. 12. Video quasi scaturientem viiijs civitatem; plenam turbi●, sed magis turpitudini●us; plenam diviiijs, sed magis vitije. Sic & Eulog memor ab. l. 2. c. 14. Praepoters' vi●ijs & divitijs. Et Sidon. epist. 7. lib. 8. Sic vitijs, ut divitijs incubantes.  qui ut divitijs sic vitijs primi fuere, (to use Salvian's words) that were as foremost in wealth, so 
q Nullum non bominum genus concurrit in urbem, & virtutibus & vitijs magna Pretia ponentem. Sen. ad Helu. c. 6. Quo cuncta undique ●trecia, an't pudenda confluunt, celebranturque. Tacit. Annal. Vt in mare fluminae omnia, s●c vit●● in magnas aulas (urbes etiam) influere. Pius 2. Papa apud Platinam.  forwardest in wickedness: And 
r Obtinet itaque ●îc proverb. quod Ezech. 16.44. habetur, Qualis matter, talis filia. Minora enim oppid● & urbes sunt Metropolis sine matricis civitatis quasi filiae, Num. 21.25. Vise R. Ca●ium in Ezech. & Drus. quaest. 1.6.  from thence as from a Wellhead was profaneness and naughtiness derived and diffused into all coasts and quarters of either Country: according to that of Micah; 
s Mica 1.5.  What is the wickedness of jacob, but Samaria? or what are the high-places of juda, but jerusalem?  
For the distribution of it: 
Division of the Chapter. Parts 2.  The Chapter consisteth of two parts.  
There is, 1. Propositio, a general proposition; 
Proposition.  
t Vers. 1.  a woe to the secure ones in Zion and Samaria, in the forefront of it.  
2. Perpolitio, 
Explication▪  a more particular explication thereof, in the rest of the chapter: And therein,  

1. 
u Vers. 2. 7.  Disceptatio, 
Branches 2. Disceptation.  a disceptation or debating with them concerning their sins.  
2. 
x Vers. 7.-  Denunciatio, 
Denunciation.  a denunciation or threatening of God's judgements against them for the same.   
There is malum culpae in the one, malum paenae in the other; flagitium in the one, and flagellum in the other: Man's sin in the one, and God's wrath in the other; the practice of evil in the one, and the punishment of evil in the other. 
Disceptation. Branch 1. Sins 4.   
The sins that they are charged with in the former are four: 

1. Their security: 
Sin 1.  
y Vers. 3. & Chap. 9.10. So Ezech. 12.27.  They put the evil day far from them, when it was even at the very door with them.  
2. Their cruelty: 
Sin 2.  
z Vers. 3.  They 
a Appropinquare faecitis. Riber. Ad●ouetis. Inn.  draw unto them (or, set them down in) the chair of violence.  
3. Their riot, and excess: 
b Vers. 4, 5, 6. Esai 5.11, 12. job 21.11, 12.  They lie stretching themselves on their ivory beds; eat the fat lambs out of the fold, 
Sin 3.  and calves out of the stall; use all manner of variety of music and melody, inventing daily new means of mirth; drink their wine in deep carousing cups; and anoint themselves 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the principal and preciousest ointments.  

Sin 4.  4. Their recklessness: like 
c Matt. 24.38.39  those of Noah's time, they gave themselves wholly to this voluptuous course of life; and as they did nothing else, so they minded nought else; 
d Vers. 6. Esai 5.11, 12.  they had no regard at all unto aught that from the hand of God either befell themselves or others.    
And these sins are aggravated; 


Amplification ●  1. 
e Vers. 2.  By the mercy and bounty of God toward them, who had blessed them far above other their neighbour nations.  

Amplification 2.  2. 
f Vers. 6.  By the misery and distressed estate of their poor brethren at that very time, when they reveled and rioted in that manner, 
Branch 2.  in the words of my Text. 
Plagues 4.     
The judgements threatened in the latter part are likewise four: 

1. 
g V●rs. 7.  Captivity and thraldom.  
2. 
h Vers. 8.  Destruction of their City.  
3. 
i Vers. 9, 10.  Desolation by sword and plague.  
4. 
k Vers. 11.  Ruin of houses, as well great as small.    
Which judgements should be effected 
l Vers. 12, 13.  for those sins of theirs, 
m Vers. 14.  by a foreign Nation that should like a violent land-flood overrun their whole Co●●trey from 
n Num. 34.8 5.  Chamath to 
o D● quo I●sh. 13.3 & jer. 2.18. Ita jun. & Riber. Est autem Shichor Nilus: ut rectè jos. Scalig. de emend. temp. l. 5. & add Fest. Etsi dissentian: Beroald, chron. l. 2. c. 7. & Drus. obseru. l. 9 c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nilus, q●● & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &, à nigredine Aethiop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiqui● ', ut Dio●ys. perieges.  Shichor, from North to South, from the one end of it to the other.  
Whence we might well collect these general observations:  
1. Flagitium & flagellum, ut acus & filum: That Man's sin and God's wrath are as needle and thread: 
Observation 1.  the one maketh way for the other; the one draweth on the other: 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, H●siod apud Plut. de s●ra num. vind.  where the one goeth before, there the other will come after, even as close as the cruel followeth upon the needle, or the shoe-thred upon the bristle.  
And it is a vain thing therefore for sinners to flatter and soothe up themselves, and to bless themselves in their sins; to imagine that though they continue in the practice of sin, 
Application.  yet they may escape the judgements due thereunto. For 
q 
Psal. 140.11. Num. 32.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. E●ri●. apud Plut. de sera vind.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. N. ●. Rarò antecede●te● scelestum Deseruit pede paena cla●do. Hor. carum. 3.2.  
N●hil impune perpetrari, Oraculi vox. Ammian. hist l. 29.   evil shall pursue the wicked man to destruction: it shall even dog him, as the hound doth the Deer, unto death: And 
r Rom. 2.3.  we know that the judgement of God is just against those that do such things. Yea 
s Deut. 29 19  God hath threatened that he will show no mercy to such as continue in their sinful courses, promising impunity to themselves, even for this cause, because they presume on his mercy.  
2. 
t Centuriatores praesat. cent. 5.  Ingentia beneficia, ingentia flagitia, ingentia supplicia: That where God multiplieth his mercies, and men multiply their sins, there God will multiply their miseries. And the greater blessings and favours God hath vouchsafed any people or persons above others, the greater judgements of God shall second those blessings, 
Observation 2.  if the blessings be abused.  
That which may well serve for a warning to us that live in this land, 
Application.  whom God hath blessed abundantly with sundry special favours above many round about us, that we take heed how we abuse this his goodness, and make this grace and favour an occasion of wickedness or wantonness: lest 
u Vt rebus laetis par sit mensur a malorie, Iu●e●. sat. 10.  as he hath heaped upon us blessings extraordinarily above others, so he inflict also upon us judgements extraordinarily above others; and as he hath made us mirrors of his mercy unto others, 
Observation 3.  so he make us spectacles also of his wrath.  
3. Certaeruinae praevia est incuria: That 
* Matth. 24. 38, 39, 40, 41. 1 Thess. 5.2, 3.  Recklessness is an ordinary fore runner of ruin. 
x Solent suprema facere securos mala. Sen. Oedip. 2.2. Vis● currum luxuriae apud Bern. in Ca●●. 39 Qui sibi 〈◊〉 promittit, securus invaditur. Aug. in Psal. 30.  Men are never nearer ruin, then when they least regard it; never nearer falling, then when they least fear it; never less safe, then when most secure; never more secure usually, then when in least surety or safety, when destruction is even at their doors. 
Application.   
That which may justly make us to fear some sudden surprisal, considering the great security that hath so generally overspread us, 
y judg. 18.7.  a reckless people, like those of Laish, because we think we sit sure; as if we had 
z Esai 28.15, 18. Vbi cum Orco ratio habetur, ibi & fructus incertus, & vita colentium. Post Catonem Varro de re rust. l. 1. c. 4. & Columel. l. 1. c. 3. Contra Tranio apud Plaut. Mostell. Pax mihi cum mortuis. & Lucan. l. 9 Pax cum morte data est. Et da Sabinians Ammiam. hist. l. 18. Per Edessena sepulchra, quasi fundata cum mortuis pace, nihil formidans, more vitae remissioris flurius agebat.  made a covenant with death and destruction, and though all Christendom were scourged, yet should we be sure to scape scot-free; or as though we were seated out of the reach of God's rod, and needed not therefore to fear his wrath.  
But, 
a Plaut. Cas. 3.5. Division of Text Branch 1.  ut de via in semitam regrediamur, leaving these generals, to come nearer home, and confine ourselves to a narrower compass: in my Text observe we these particulars: 

1. The Negative, Non: it is a negative sin that they are charged with; not so much the doing of that they should not do, as the not doing of that they should.  
2. 
Branch 2.  The duty required of them, but wanting in them; dolour, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  aegritudo; grief, sorrow, yea sickness: for so the word properly signifieth: as being a sin, not to be grieved at the heart, yea not to be heartsore and sick again with grief, as things then stood.  
3. 
Branch 3.  The ground of this grief, of such and so great grief, contritio, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breach, Reg. Bibl.  a breach, a fracture, a rupture, or 
d Super contritione. Hier.  a contrition rather, a breaking to 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde quidam nostrum tractum volunt.  shiners, as the word properly importeth: a most heavy and extreme calamity, though not personally on themselves, yet on those that aught to be right near and dear unto them, their brethren: which calamity what it was, is not here particularly expressed, but is described elsewhere: 
* 2 〈◊〉 1●, 26.  Their affliction was bitter, (by the incursion of strangers, their enemies) for there was nothing almost shut up, nor left them, nor any at all that helped them.  
4. 
Branch 4.  The person thus afflicted, joseph: put, sometime 
f Psal. 80.1, 2, & 77.15.  for all Israel in general: because joseph was a principal Patriake; and, 
g 1 Chron. 5.1. Gen. 48.16, 22.  upon the disinheriting of Reuben, the double portion, part of the birthright, being devolved unto him; 
h Num. 1.10.32, 33. & 2.18, 20. Deut. 33.13, 17.  his issue made two Tribes: sometime more specially 
i Chap. 5.6, 15. Hieron. prolog. 12. Prophet.  for the Ten Tribes, as because they had two of the Ten, so for that also 
k 1 King. 11.26. Riberi● Amos 5.  jeroboam the first King to the Ten Tribes was of that stock, of the posterity of joseph.    
Here mentioned the rather, as Augustine imagineth, 
l Quià nobilis inter fraetres vel i● malis quae pendit, vel in b●nis quae rependit. August. de doctr. Christ. l. 4. c. 6  because joseph was famous among his brethren both for the evil that he endured, and for the good that he did. As I take it, in way of allusion to the practice of Joseph's Brethren; when they had stripped their brother joseph, and put him into a pit, where they meant he should perish, and had left him there in much anguish of mind and desperate distress, it is said 
m Genes. 37.23, 24, 25, 27.  they sat them down to eat and drink, not regarding the misery that he poor soul was in the whilst, till they spied the Midianites, unto whom they sold him for a slave.  

Summe of the Text.  So that, that than which the Prophet here complaineth of, and reproveth in them, is this, that though their brethren, the seed of joseph and the other Tribes that adhered thereunto, were in great distress, in grievous calamities, such as they seemed to be even broken to pieces with the violence and extremity of them, and such as might well have made them even sick again with sorrow; yet they gave themselves wholly to eating and drinking, to feasting and banqueting, to riot and revelling, never once minding or taking to heart the miseries of their poor distressed brethren; no more regarding their rueful and forlorn estate, than Joseph's brethren did his, when either they had cast him into the pit, or had sold him away for a slave.  
This, you see, is the Sum and the Substance of this short Sentence: Let us now proceed to the Instructions that may be raised out of it.  

Observation 1.  And first from the negative Note, Non; we observe, that There are privative sins as well as positive. As well the omission of necessary duties, as the commission of contrary evils and enormities, may make a man stand guilty of sin in God's sight, and bring God's wrath down upon persons and people. 
n Malac. 3.18.  Not serving of God, and 
o Eccles 9.2.  not sacrificing is a sin, as well as profane service: yea 
p Exod. 5.3.  not sacrificing, as well as 
q 1 Cor. 11.29, 30  the profanation of a sacrament or sacrifice, may bring pestilence upon a people. 
r Num. 9 13.  He that observeth not the Passeover in his due time, or 
f Levit. 23.29.  that humbleth not his soul at the solemn time of fast, that soul shall be cut off from among his people. 
t 1 Sam. 15.8, 11, 26.  It was the not slaying of Agag, that lost Saul his Crown; and 
u Exod. 4.24, 25.  the not circumcising of Moses his first borne, that had like to have cost Moses his life. And not the robbing only, but the not relieving and compassionating of the poor, 
x Luk. 16.19, 20, 21.  was the rich man's ruin, and 
y Matth. 25.40, 41.  shall be sufficient matter to condemn many at the last day.  
And the reason hereof is manifest:  
For, 
Reason 1.  1. there are Affirmative as well as Negative precepts. 
a Munster, in precept affirm. & neg.  The jewish Rabbins have taken a curious account of the Commandments in Moses, and they reckon them to be 613. in all, whereof 365. negative, just as many as there be days in the year; and 248. affirmative, just so many, say they, as there be limbs or bones in man's body; to show that 
b Psal. 103.1. & 35.10.  all parts of man are 
c 1 Cor. 15.58.  at all times to be employed in the doing of Gods will. But to let pass such their overcurious and superstitious observations, certain it is that there are in God's Law as well affirmatives as negatives; yea that as 
d In negativo praecepto affirmatiwm inteliigitur: & contra. Aisted. system. Theolog. l. 2. c. 3. §. 2. can. 12. & Tilen. syntagm. loc. 36. thes. 33.  every affirmative includeth a negative, so 
e Praeceptis negativis subest contraria affirmatio. Cal●in instit. l. 2. c. 8. § 8, 9  every negative hath an affirmative enfolded in it: and that there is 
f Deut. 27.26. Gal. 3.10.  a curse imposed as a penalty as well on the breach of the one, as on the breach of the other: and that the one is as well broken by the omission of that that therein is enjoined, as the other by the practice of that that therein is inhibited.  

Reason 2.  2. Christian men are in the word of God compared unto 
g Esai 61.3.  trees: and those not arbores infaelices, such as by kind and nature are unfruitful, and bear no fruit, or bad fruit; but such as by nature are fruitful, and bear good fruit, as 
h Psal. 80.8, 14.  vines, 
i Psal. 52 8.  olives, 
k jam. 3.12.  figs, and the like. Now in such trees barrenness or unfruitfulness alone is cause sufficient to set them apart for fuel. And therefore not 
l Esai 5.4.  the wild vine only that bare bad fruit, but 
m Ezech. 15.2, 3, 4  the barren vine, and 
n Luk. 13.6, 7.  the fruitless fig, and 
o Matth. 3.10. & 7.19.  every tree that either beareth not, or beareth not good fruit, is adjudged to the fire.  

Use 1.  The use whereof is, 1. to meet with a vain conceit that many are possessed with. There is a kind of negative Divinity, and negative Christianity, that carrieth many away, grown rife among men: they are good Christians; and why so? they are neither Papists, nor Puritans, Heretics, nor Schismatics. They can easily tell what they are not; not so easily what they are. And so for life and conversation; they thank God, with 
p Luk. 18.11.  the Pharisie, they are neither adulterers, nor drunkards, nor railers, nor backbiters, nor liars, nor swearers, nor oppressors, nor extortioners. And it were to be wished that some could say so much. All this is well: but this is nothing near all. A man may truly say all this, and yet be far enough from sincerity. And unless thou go further than all this, thou art far enough yet from that that thou shouldest be, yea and professest to be, when thou makest profession of Christianity. It is not the omission of evil only, but 
q jam. 1.27.  the practice of piety, charity, justice and equity that God requireth of thee. And howsoever therefore thou mayst conceive that 
r Bonum est non fecisse malum.  he is a good man that doth no evil; it is most certainly and undoubtedly true on the other side, that 
s Malum est non fecisse bonum. Chrysost. in serm. de virt. & vit.  he is an evil man that doth no good.  
The second use hereof is to exhort and incite us to a diligent practice of those good duties that God requireth of us; 
Use 2.  and not to content ourselves with a bare forbearance of evil, but to apply ourselves to a careful and conscionable performance of all such religious offices as our callings either general or special, public or private, exact of us. For would any of us endure idleness & slothfulness in our servants, though never so honest or innocent otherwise? But we are Gods servants: and no more will he endure the like in us, than we would in them. And therefore not only 
t Luk. 16.1, 2.  the riotous and wasteful Steward, that embecilled his master's goods; but 
u Matth. 25.30.  the idle and thriftless Servant also, that employed not his master's money, shall be bound hand and foot, and cast out into utter darkness to his everlasting destruction. The messenger of God, 
x Ex Socratico decreto, non minus peccatum tacere ●eritatem, quam lequi falsitatem. Petrus Cant. verb. abbreu. c. 90.  if he deliver not God's message, though he teach no false doctrine, yet because he teacheth not at all, may bring a woe upon himself. 
y ● Cor. 9.16.  Woe unto me, saith the Apostle, if I preach not the Gospel. And, 
z Ier●m. 1.17.  Go and speak to them, saith God to jeremy, all that I command thee, or else I will destroy thee. So that God's Minister may 
* De silentio suo damnabitur. Bern. de temp. Et Aug. homil. 28. In magno sum non periculo, sed exitio const●tutus, si ta●uero.  damn himself as well by his silence, and by saying nothing, as by soothing men up in their sins. 
a Ezech. 3.18. L●gatur Amb●os. epist. 29.  If he hold but his peace, as others may perish by him, so he may perish with them, he may perish for them. And the ministers of justice, not only if they do injustice, but if they do not justice, (and yet that is a kind of injustice too) may draw down God's judgements upon the whole state. 
b jer. 21.12.  Execute judgement betimes, saith God, and deliver those that are spoiled out of the hand of the oppressor, lest my fury go forth like wildfire, that no man can quench. And the rich, that God hath blessed with temporal estates, though they rob not Lazarus, yet if they relieve him not, if they be not 
c 1 Tim. 6.19, ●0.  ready to communicate, when the necessities of God's Church and children require it, may have their part for their unmercifulness with 
d Luk. 16.24.  the rich glutton in hell fire.  
But what duty was it, in the neglect whereof this people were found faulty, and for the want whereof they are challenged by the Prophet in this place? It is grief and sorrow, yea such store of grief, as might make them 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Plaut. Trinum 1.1. si in te aegrotant artés animi tui; omnibus ●micis morbum tu incuties graut●●, ut te videre audireque aegroti sient. Observation 2.  heartsick withal.  
Where in the second place we observe, That It is a sin sometime not to be sorrowful, yea not to be even sick again with sorrow. Such and such things, saith the Apostle Paul to the Corinthians, are reported to be among you: 
f 1 Cor. 5.1, 2.  Et vos non doluistis, and your fault it is that you have not sorrowed, that you have taken the matter no more to heart. And, 
g jer. 5.3.  Thou hast smitten them, saith the Prophet jeremy; sed non doluerunt, but they have not sorrowed, they have hardened their hearts against thine hand. And, 
h Prou. 23.35.  They have stricken me, saith the drunkard, sed non agrotavi, but I was not sick; they have beaten me, but I felt it not: I was never the worse; and because never the worse for it, therefore never the better. And in this place, But they are not grieved, 
Reason 1.  or they are not sick again with grief.  
The reason hereof:  
1. As 
* Puerile est dol●ris opinione vexari. Sen. de const. sap. c. 4  it is a folly to be grieved without cause, or to be grieved more than there is good cause for, to be grieved where there is nothing but matter of joy: so it is no less folly, yea a spiritual 
i Plorante medico, ridet phren●ticus, & plorantib' amicis. Aug. de temp. Quid tam perditi luctus, quam in luctu res desiderare luxuria? quid amentius quam in malis esse, & malorum intelligentiam non habere? lugent cuncta, tu l●tus es? quanquam in his omnibus nulla res minus culpanda est quam amentia: quia voluntas vacat crimin● ubi furore peccatur Quo magis hi culpandi sunt, qui sani insa●iun●. Saluian. de provide. l. 6. c. 12.  frenzy, to rejoice where there is just cause of grief; and a fault not to have our grief and our sorrow proportionable in some sort to the causes and occasions of it. The former argueth a kind of deadness, the latter some degree of madness; either of them an unsoundness of judgement.  
2. Sorrow is as physic, though nothing toothsome, yet wholesome: though not simply good of itself, yet very useful, yea needful and necessary for some persons at some times. 
k Eccles. 7.4, 5.  More behooveful for men many times is mourning then mirth. 
Reason 2.  It is a bitter pill or potion, that may make a man deadly sick for the present, which yet for him to refuse when his Physician prescribeth it, that is, when God inviteth to it, and giveth cause of it, may prove as much as his life is worth. Not to add, that 
l Psal. 126.5.  the seed of true joy is here sown in sorrow: and for sinners, crazy ones, sick of sin, there is no 
m Esai 61.3. Matth. 5.4.  way to sound joy, but by sincere and serious sorrow.  

Use 1.  That which may 1. minister occasion unto us to consider seriously of the nature of sin, what misery it hath brought in upon all Adam's posterity. For this sorrow is a simple that was not known in the world, till man by eating of the forbidden fruit, came to be acquainted with sin. It is a weed that sprung up presently upon our first parent's transgression. 
n Aug. de Gen. ad lit. l. 3. c. 18.  Thorns and thistles, briers and brambles were before, though not 
o Gen. 3.18.  in that abundance that they now are; this weed was not at all before. The seed of it was sown in the sin of our first parents, and to this day the world could never again be rid of it. 
p Gen. 3.16.  It came in with sin: 
q Sirac. 40.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Soph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Axioch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Quid est di● vivere nisi diu torqueri? Aug. de temp. 113.  it will continue as long as sin lasteth, and 
r Apoc. 21.4.  it shall cease when sin ceaseth, but till than it shall not: we shall never want matter of sorrow, more or less, so long as we live here. Yea sin hath brought in such a necessity of sorrowing, that, whereas it was a sin for our first parents to have sorrowed in Paradise, yea or not to have joyed exceedingly in their then present happiness; now it is a sin for the sons of Adam not to be sorry, having (as they have full oft) just occasion of sorrow. And there is not, nor can be any just cause or occasion of sorrow, but either sin itself, or the effects and fruits of it. And therefore if naturally we abhor grief and shun sorrow, let us blame sin, let us shun sin, let us learn to abhor sin that hath given the cause of it. That is the desperate disease, that hath caused us to stand in need of, and constraineth us to swallow down this unpleasant potion, which if we take not in willingly, it will go worse with us.  
2. Is it a sin not to sorrow sometime, 
Use 2.  and that in some sort proportionably to the occasion thereof give us? Then what will become of those, that are made all of mirth? that are set always upon the merry pin? that never knew what any sorrow meant, unless it were such as 
s 2 Sam. 13.2.  Ammon's, such as 
t 1 King. 21.4.  ahab's, when they are crossed in their corruptions, kerbed of their lewd courses, or restrained of their wicked will? As for that 
u 2 Cor. 7.10.  dolour secundum Deum, that holy, godly, saving, sanctified sorrow, that the Apostle commendeth, and the Prophet here calleth for, it is a mere stranger with them, they cannot tell what it meaneth, they were never acquainted with it. Surely our Saviour readeth such their destiny, where he saith, 
x Luk. 6.25.  Woe be to you that now laugh, for you shall wail and weep. 
y Esai 65.13, 14.  When Gods servants, that now weep, shall rejoice, such shall be confounded: when they shall sing for joy of heart, such shall cry for sorrow of heart, and shall howl for vexation of mind. 
z Vers. 7.  The mirth of such shall cease; 
a Cap. 8.10.  it shall be turned into mourning: and 
b Prou. 14.13.  their joy shall end in grief. Yea such, as job speaketh, 
c job 21.13.  go piping and dancing to hell. Not that joy or mirth is 
* Si duo ista propo●as, utrum est melius ridere, an plorare? nemo non istud potius elegerit: sed propter salubrem poenitentiae dolorem, in fletu officium posuit, in risu beneficium. Aug. de verb. Ap. 9  simply evil, or utterly condemned: Christianity not admitteth only, but 
d Deut. 16.11.15. Luk. 15.31.  requireth mirth many times: yea, to speak as the truth is, 
e 
Psalm. 33.1. & 32.11. & 68.3. Prou. 29.6.  
Gaudebit sapiens: cateri lascivient. Gaudere nisi sapi●ntē negant Stoici. Aug. de c●ust. l. 14. c. 8. Gaudere non est impijs. Idem Psal. 96. Sapientes vero soli fruuntur gaudio. Sen. ep. 113 Non potest gaudere nisi fortis, iustus, temperans: stulti a● mali non gaudent. Idem ep. 59   none can truly and sound be merry but such as are truly and sincerely religious; 
f 
Rom. 14.17. Galat. 5.22.  
Gaudium v●●um non nascitur nisi ex virtutum conscientia. Sen. epist. 59 Caeterae hilaritates frontem remittunt, pectus non implent. Ibid. 23. Sola virtus praestat gaudium securum & perpetuum. Ibid. 27. Gaudium non dicitur nisi in bonis. August. de serm. Dom. ●n mont. l. 2.   none have just cause of mirth but they. But this semblable tenor and constant carriage without any alteration at all either way, howsoever things go, and whatsoever the occasions are, is an evil sign, and argueth a great want of that religious regard that ought to be in all those that profess the fear of God. And yet is this a sin tootoo rife in these times, and that even among those that seem best affected. What cause hath every one of us given us of grief, by our sins, by the sins of the land we live in, by God's judgements in diverse kinds both abroad and at home? And yet how few are they that take things to heart as they ought, or as the occasions require? How little grief any where, unless it be worldly and carnal grief, (such as that of the Israelites, 
g H●sh. 7.14.  when they houled upon their beds for their corn and their wine) because they are abridged by occasion of such occurrents of their worldly profits, or their wont pleasures? What shall we say of those, that in a rebellious and preposterous manner, bend themselves to a clean contrary course, than most of all giving themselves to mirth and jollity, when most cause is given of mourning and grief? How near God taketh to heart such profane and irreligious carriage, by the Prophet Esay himself showeth, when he saith: 
* Esai 5. 11-14.  Woe be to those that rise early in the morning to follow strong drink, and sit by it till night, until the wine have inflamed them: That have the Harp and the Viol, the Taber and the Pipe, with wine (that is, all manner of music and mirth) in their feasts: but they regard not the act of God, nor consider his handiwork. Therefore is my people led captive, because they have no knowledge of these things: and their honourable men are famished, and their common people destroyed with thirst: Yea therefore hath hell enlarged herself, and widened her mouth beyond all measure; and their glory, and their multitude, even all those that make merry so, (of what state or degree soever they are) shall go down together thither. And yet more pregnantly and more peremptorily: 
g Esai 22.12, 13, 14.  In that day did the Lord God of hosts call to weeping and mourning, and to cutting of hair and girding with sackcloth: But there was nothing but mirth and jollity, slaying of oxen and killing of sheep, eating of flesh and drinking of wine: 
h 1 Cor. 25.32.  Let us eat and drink (say they) to day, for to morrow, the Prophets say, we shall die. And 
i Hebr. reuelau● in aures meas. Sic. 1. Sam. 9.15.  it was spoken by the Lord of hosts himself in mine hearing; 
k Ne vivam. I●n. Est formula iuramenti, qualis et illa Psal. 95.11.  Let me not live, if this impiety of yours be done away till you die for it. It is an usual thing with the Lord, when he will express his implacable wrath against some kind of evil demeanour, to say, yea sometime to swear it, that no sacrifice shall serve for that sin. So speaketh the Apostle of total apostasy joined with malicious opposition; 
l Hebr. 10.26, 29, 27.  If men sin wilfully, after they have acknowledged, and upon acknowledgement embraced the truth, trampling under foot the Son of God, and profaning the blood of the Testament, and despighting the Spirit of grace; there remaineth now no more sacrifice for sin, but a dreadful expectation of vengeance, and of a fiery rage, that shall burn up such opposites. And so God sweareth of Elies' house for the horrible sins of his sons; 
m 1. Sam. 3.14. 13, 11.  Now therefore I have sworn concerning the house of Eli, that the impiety of Elies' house shall not be expiated with sacrifice nor offering for ever: but I will take vengeance on his house for ever, and I will execute such fearful judgement in Israel, that both the ears of every one that heareth it shall tingle withal. And in the like manner speaking by the Prophet of those that in the pride of their hearts, and height of their profaneness, will needs run a clean contrary course to that which God calleth them unto, abandoning themselves wholly to rioting and revelling, when fasting and prayer, and all manner of humiliation had much better beseemed them, and the present state and condition of the times required it, he professeth, yea protesteth solemnly, that he hath sworn by himself, (for there is the form of an oath in the original; and it is a fearful thing when God threateneth, much more when he sweareth and voweth any man's destruction) that this sin of theirs shall not with any sacrifice whatsoever be expiated or done away to their dying day. It is 
n Num. 15.30.  sinning with an high hand, rather of 
o Psal. 19.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pride than presumption, in reproach of the Lord, and contempt of his word: and 
p Num. 15.30.24, 25, 27, 28.  for such sins under the Law there was no sacrifice assigned, as for other sins, but 
q Num. 15.30, 31  the soul so sinning was to bear his iniquity, and to be cut off from among his people. So desperate is the estate of such as will even set themselves wilfully unto a cross course to that that in such cases God requireth of them.  
3. This may admonish us to labour for, 
Use 3.  and to learn spiritual wisdom, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thales apud Laert. & Stob. c. 3. Quod Auson, tamen Pittaco ascribit: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tempus ut noris iubet. Hoc Pittacum dixisse fama est Lesbium: Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iste tempestiu●● tempus est.  whereby to discern aright of the times and seasons; when it is time for joy, and when time for grief, when it is time for mourning, and when time for mirth; when time to feast, and when time to fast: for 
s Eccles. 3.4. Matth. 9.15.  there are due times of either. And both joy and grief, as fish and flesh, is naught and unfavourie, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocr. ad Demon.  when it cometh out of his due season. The one is wont to breed strange diseases in men's bodies; the other argueth much to be amiss in men's souls, and may be a means to bring down God's judgements not upon the persons only so affected, but upon the land also wherein they live.  
But what, may some say then, is a just cause of sorrow?  
I answer, yea the Spirit of God answereth by the Prophet in this place: As 
u Ezech. 9.4.  the transgressions of jacob, so the afflictions of joseph▪ as not our own sins alone, but 
x Psal. 119.158, 136.  the sins also of others; so not our own crosses only, but the calamities of others, of our brethren especially after the faith.  

Observation 3.  And so we pass unto a third observation, to wit, That it is the duty, and hath been the practice and property of God's people, to take to heart the crosses and calamities of their brethren, and to be affected with them as their own. 
a Rom. 12.15, 16.  Rejoice, saith the Apostle, with those that rejoice, and weep with those that weep: and be like affectioned one toward another. In this kind we have two notable examples, the one of Daniel, the other of Nehemie. Of Daniel it is said, that in the time of the Captivity, though himself were 
b Dan. 2.48.  highly advanced by Nebuchadnezar, and continued in that height of honour, as well 
c Dan. 5.29.  under his son Belshazzar, as also 
d Dan. 6.2.  under Darius, as being the chief Precedent then in the whole state; yet upon the consideration of that calamity that his countrymen were then in, and had been a long time, though himself were in some sort free from the same, 
e Dan. 10.2, 3.  he mourned three whole weeks together, and during all that time, eat no pleasant meat, nor came there a bit of flesh or a drop of wine within his mouth, nor any ointment (which was a thing 
f Eccles. 9.8. 2 Sam. 12.20. Matth. 6.17.  ordinary and usual with them) upon his body. And of Nehemie it is recorded, that though he lived in Persia, in Artaxerxes his Court, being in high account with him, as 
g Nehem. 1.1, 11. & 2.1.  being servant in ordinary and Cupbearer to him, that Kings themselves thought no disgrace to them to do service unto; y●● when 
h Nehem. 1.3.  he heard how crossly things went with his people in their own Country, it so affected him, that as one oppressed with grief, as if his legs would not bear him, 
i Nehem. 1.4.  he sat him down and wept, and fasted and prayed, and mourned diverse days together: yea so great was his grief, that he could not conceal it, but the heaviness of his heart so discovered itself in his look, that 
k Nehem. 2.2.  the King himself could not but take notice of it.  
And the reason why all Christians ought to be in the like manner affected.  
1. Christian charity requireth it. 
Reason 1.  For 
l 1 Cor. 13.5.  Love seeketh not her own things, but the things of others: 
m Phil. 2.4.  nor regardeth her own estate, but the estate of others; 
n Galat. 6.10.  of those especially that are of the family of faith. She counteth their thriving her gain, their crosses her loss, their disasters her affliction, their mischiefs her misery. Like the woman of Canaan, that cried to our Saviour, when her daughter was distracted, 
o Matth. 25.22.  Miserere mei Domine; Lord have mercy on me; my daughter is miserably vexed with a Devil. 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. serm. 19 Ad seipsam petit adiutorium, quia in filia sua velut in persona propria torquebatur. Amor enim natorum ipsorum dolorem traijcit in pā●●●es. Simon d● Cass. in ●●ua●g. l. 5. c. 24. Filia mali●m suum reputat. Petr. Ri●bard● in Euang.  Her daughter's torture was her torment, the child's malady the mother's misery; she could not be well, while her daughter was so ill; she could have no rest so long as her estate was so restless: she was herself like a possessed person, so long as the devil was in her daughter.  
2. The consideration of our own frailty may enforce it. 
Reason 2.  
q Eccles. 9.2.  All things, saith Saloman, come alike unto all. 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. apud Plut. de tranabque;. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph. Cyri exped. l. 7.  No man can say, this or that I shall never endure. 
s Cuivis potest accidere, quod cuiquam potest. P. Syrus apud Sen. ad Marc. c. 9 Et de tranque. c. 11. Scito omnem conditionem versabilem esse; & quiequid in ullum incurrit, posse in te quoque incurrere.  That that befalleth one man, may befall any man: and much more then, may that that befalleth many. 
u Sirac. 38.23.  That that is their estate to day, may be thine tomorrow. 
x Iter illis liberum & ad te. Sen. de tranque. c. 11.  No person or people have any such armour of proof, as is affliction-free; but that it may come home to them, and pierce even to the heart with them. 
y Bern. de temp. serm. 57  Bonus senex, saith Bernard, I have known a good old man, who when he heard of any that had committed some notorious offence, was wont to say with himself; I'll hodie, & ego cras; This man is fallen to day, and 
z Galat. 6.1.  thus may I fall to morrow; and so bewailed other men's slips and falls 
a Sic Moses Exod. 34.9. quod obseruat R. Ki●●chi in Malac. 1.  as his own. And the like advice, and that upon the selfsame ground, doth the Apostle give us concerning the outward miseries and temporal afflictions of our distressed brethren: 
b Hebr. 13.3.  Think on those, saith he, that are in bonds, as if you were bound with them; and those that are in affliction, as if you were in their body, say 
c Laur. Valla.  some, that is, in affliction with them; but rather, as being yourselves also in the body, not the body of Christ, or the Church, as 
d Calvin. in epist.  some (of which also anon) but 
e Theophryl. Caietan. Erasm. Eeza.  in the body of flesh and frailty, subject to the like afflictions, which you know not therefore how soon they may befall you.  

Reason 3.  3. The nearness of conjunction that we have one with another doth necessarily exact it of us. 
f Rom. 12.5. 1. Cor. 12.12.  We are all members of one body. And there is a natural sympathy between the members of the same body, being quickened all by the selfsame soul. Have we an eye to Christ our head. Though our head be in heaven in happiness, and his body here on earth, yet 
g Hebr. 4.15. Et nos ibi sedemus, Ephes. 2.6. & hic ipse laborat. Aug. in Psal. 55.  hath he a sense of those infirmities, that his body is here annoyed with. 
h Compassio etiam cum impassibilitate perdurat. Bern. de grad. homil.  Though he be free from all passion, yet is he not without compassion: though he feel nothing himself, yet hath he still a fellow-feeling of those miseries and distresses that his limbs here endure. Mark his speech to Paul, or to Saul rather: 
i Act. 9.4, 5. Me, inquit, non meos. August. de sanct. 14. & de divers 35.  Cur me persequeris? Why dost thou persecute me? and, I am jesus, whom thou persecutest. 
k Aug. homil. 15. & in Psal. 49. & in Psal. 90. & in Psal. 130. & in joan. tract. 10.  When men, saith Augustine, stand thick together in a throng, and one chance to tread on another's heels or toes, Cur me calcas? cur me comprimis? Why dost thou kick me, or tread on me? saith the one to the other. It is the toe or the heel on the foot that is trodden on, kicked or hurt. And the toe is far enough from the tongue, or the heel from the head. And yet when the toe or the heel is hurt, the tongue in the head speaketh and complaineth as if itself were trodden on. Such a fellow-feeling there is between the one and the other, that the one suffereth in the other, and therefore the one speaketh for the other, and complaineth of the wrong sustained by the other, as done to itself. In like manner here Saul spurneth against, and treadeth upon Christ's feet here on earth, and Christ their head crieth from heaven to him, Saul, why dost thou hurt me? 
l Christus loquitur, Christus pa●itur, quia in membris Christi Christus oft: loquitur caput pro corpore, corpus in cap●te. August. in Psal. 30.  Christ speaketh for them, because Christ suffereth in them. 
m Matt. 25.42, 43 Tanto nos affectu amare dignatur, ut quod nos patimur, ipse sepatitestetur. Idem homil. 15.  I was hungry, saith he; I was thirsty; I was naked; I was sick; I was harbourless; I was imprisoned. One 
n Augustinus de Roma Archiep. Nazaren. in Concil. Basil. sess. 22.  Augustinus de Roma, was censured in the Council of Basile, for affirming that Christ was maximus peccatorum, the greatest sinner in the world: and yet his meaning, it may be, was not amiss, though the manner of speech improper, having an eye to 
o 2 Cor. 5.20, 21.  the guilt of our sins imputed to him, and 
p Esai 53.6. 1 Pet. 2.24.  the burden thereof imposed upon him. But Saluian an Orthodox Writer sticketh not to say, that 
q Egodico, Christum non solùm egere cum caeteris, sed plus multò egere quam caeter●s. Saluian. ad Eccles. Cathol. l. 4.  Christ is maximus mendicorum, the greatest beggar in the world: as 
r In omnium pauperum svorum universitate mendicat. Ibid.  one that beareth his part and hath his share in all the wants and necessities, in all the straits and miseries that all his members in all parts of the world sustain or endure. For 
s An non eget, qui esurit, qui s●tit? Ib.  is he not in want, saith he, that complaineth of hunger and thirst, and bareness and poverty, and restraint of liberty? Or who can be in greater want than he that sustaineth all these, so oft as any godly man suffereth them? 
t Non eget miseria, sed eget misericordia; non eget deitate prose, sed eget pictate pro suis. Saluian. ibid. Esurit in terris, qui diues est in coelis. Aug. in Psal. 75.  He wanteth not indeed in regard of any misery, and yet he wanteth in regard of mercy: he suffers not in his Deity of himself, and yet he suffers out of his pity to his. Yea look we at an inferior member: Saul turned into Paul, and become a member now of that body, that he was a persecutor of before; 
u 2 Cor. 11.29.  Who is weak or ill, saith he, but I am weak with him? Who is scandalised, but I am burnt with it? In a word; 
x 1 Cor. 12.16.  If any one member be honoured, all the rest rejoice with it; if any one suffer, (
y cum patiuntur membra corporis eiusdem, quomodo alia membra licet superiora, non compatiuntur membris unius corporis laborantib●? Amb. ep. 22  be it never so base an one) all the rest suffer together with it. Thus it is in the natural body of man; and 
z cum membra quaedam sint in tribulatione, quaedam in pace; & ist os contristat illorum tribulatio, & illos pax isterum consolatur. Aug. in Psal. 30.  thus it cannot but be in the mystical body of Christ.  
4. We ought to have a fellow-feeling of our fellow-members afflictions, 
Reason 4.  because our sins may have an hand in the procuring of their sufferings. Neither need this seem strange, that our sins should be the cause of plagues and judgements upon others, when we the mean while remain free ourselves. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de ser. vind. Vide Medicos sape venam in pede aut brachio incidere, cum totum corpus doleret: quidui idem hîc fiet ● Lips. de constant. l. 2. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de ser. vind. cum alierum peccata Deus in aliis videtur ulciset: Ostenditur hoc quanta sit connexio universitatis lu populo, ut non tantum in seipsis singuli, sed etiam quasi parts in t●to existimentur. Aug. in josh quast. 8. Tanquam v●i●●s hominis & unius corporis membra sunt universi. Ibid.  We see the like in the practice of Physic and Chirurgery. For is not the neck feared and rowelled oft, for the rheum that runneth down into the eyes? A vein is opened in the arm or the foot, sometime to turn the course of the blood, spending itself over-freely some other way, sometime to ease the pain of the head, and sometime to correct the distemperature of the whole body beside. 
b I●sh. 7.1, 5, 11, 12. De anathemate quia usurpavit viius, in eos qui nec fecerant, nec factum no●erant, vindicta processit. Aug. contra julian. l. 6. c. 7. Vnius facinus plurium fuit postis, Saluian, de provide. l. 7.  For achan's sin, many of the host of Israel were slain, and yet was Achan still untouched. 
c Genes. 20.18.  Abimelechs' whole household were plagued for his oversight: and 
d 2. Sam. 24.15, 17.  thousands of David's subjects destroyed for the trespass of their Sovereign. 
e 1. King. 14.12.  jeroboam's dear son died for his Father's offence. And God, saith Theodoret, when 
f Exod. 12.29. Patu● ergo Bion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de sera nam. vind.  he smote Pharaohs firstborn, drew blood of the arm for the cure of the head: which because it mended not thereupon, came also after to confusion. And why may not then the sins of our Nation also be in part the cause of those heavy disasters befallen our brethren in fomine parts? which unless therefore we take better to heart, may in the next place light on us.  

Observation 4.  And so we will pass to the fourth and last Observation, to wit, that it is a fearful thing for men not to be affected with God's hand upon others, especially upon their brethren: As 
a 1 Cor. 5.2.  not to mourn for the sins of others; so not to be possessed with grief and thought, when God's children are in danger and distress. It is somewhat to this purpose that Urias saith to David: 
b 2 Sam. 11.11.  The Ark of God, and judah, and Israel abide in tents, and my Lord Joab, and my Lords servants are encamped in the open fields: and should I then go home to make merry, to take mine ease in my bed, and my pleasure with my wife? As thou livest, and as thy soul liveth, I will not do it. He thought it a most unworthy and unbeseeming course for him to solace himself, while his fellow-soldiers, his Commander, but 
c 1 Sam. 4.3, 4.  God's Ark especially attended by the Priests, were abroad at fight in the field. And surely, (not to repeat here again 
d Esai 5. 11-14. & 22. 12-14.  those places formerly pressed to this purpose, that do pregnantly prove the same, or insist upon the judgements 
e Vers. 7.11, 14. Chap. 8.9, 10.  hereafter denounced against this people for their faultiness herein;) when Gods Servants shall be up in arms, constrained to stand upon their guard at home, or lie abroad in the field, for their just and necessary defence; much more when they shall be beset and besieged by their bloodthirsty adversaries, expecting every hour to come into their hands; and most of all, when they shall be discomfited, overrun, subdued or surprised by them, and brought unto servitude and thraldom under them; it is a most unworthy thing indeed for others not to be affected seriously therewith, though they be out of the reach, 
Reason 1.  or the report of the gun or gunshot themselves.  
For I. It argueth a great want of Christian charity, and brotherly love; a want of bowels, of tender pity and compassion: as 
f Luk. 16.19, 20.  in the rich Glutton toward Lazarus. And what is more odious than an unmerciful man? 
g Redeo crudelior et inhumanior, quiae inter homines fui. De spectaculis Sen. epist. 7.  What more against man's nature, then to be inhuman? When 
h Homo sum, humani nihil à me alienum puto. Terent. Heaut. 1.1. Humanitas specialis & domestica virt● hominis. Ambr. office l. 3. c. 3. Nulla magis convenit homini virtus quam clementia, cum fit nulla humanior. Sen. de clem. l. 1. c. 3.  Humanity taketh its denomination from man. Or what is more abominable, than an uncharitable Christian? What more contrary to Christianity, than an utter want of Charity? when as 
i john 13.35. Ditectio sola discernit inter filios Dei & filios Diaboli. August. in 1. joan. tract. 5.  Charity is the Badge or Cognisance of Christ, and 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz.  the very Character of a Christian. 
l john 13.35.  By this, saith our Saviour, shall all men know you to be my Disciples, if you love one another. But where there is no compassion, there certainly, there is no love. 
m 1. john 3.17.  He that seeth his brother to be in want, or in any distress, and hath no compassion on him, hath no love at all in him. He is no Christian man therefore, he is scarce a man, that hath no compassion of other men's miseries.  
2. It argueth a want of spiritual life. 
Reason 2.  
n 1. john 3.14.  Hereby we know, saith the Apostle, that we are translated from death to life, because we love the brethren. 
o 1. john 2.10.  He that loveth his brother, abideth in light: and consequently, in life: For 
p john 1.4.  that light is life. But 
q 1. john 3.14.  he that loveth not his brother, abideth still in death; and 
r 1. john 2.9.  in darkness. Sincere love of the brethren, and a fellow-feeling of their miseries, is a sure argument of life: the want of it, an undoubted sign of death. It is but 
s Membra putrida & mortua sensum non habent. Aug. in Psal 120. Tales sunt Christiani qui de alienis malis aut afflictionibus non dolent. Idem hom. 15  a rotten limb, a withered hand, or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex Herodoto Plut. de fratern. dilect.  a wooden leg, that feeleth not, when the head, or but the he'll only, is hurt. And surely those that have no fellow-feeling of their fellow-members afflictions, are at the best, but as glass-eyes, or silver noses, or ivory teeth, that stand for a show in the face or the mouth, but afford little use, and partake not in pain, because they partake not of life with the rest of that body, which by Art only they are set in, or fastened unto. It is no marvel if a piece of wood, or glass, 
Reason 3.  or mettle feel nothing, though the head be slashed and cut to the very skull, or the whole man be sick at the heart.  
3. It argueth a want of love to Christ, when men have no commiseration of the members of Christ, being in want or misery, in distress, danger, or extremity. 
t Nom tam vos, quam Deum in vobis persequuntur: patitur enim in vobis Deus. Martial. epist. 2. Contemnitur Christus, cum contemnitur membrum Christi. Aug. in Psal. 30. Insectantur & oderunt seruos Dei, & in eyes Deùm. Saluian. de provide. l. 8.  It is not so much they that suffer, especially when they suffer for Christ's cause, as Christ that suffereth in them. It is not so much they that want, whatsoever the occasion of their want be, as Christ that wanteth in them. 
u Matth. 25.35, 36, 42, 43.  It is I, saith he, that was hungry, and thirsty, and sick, and naked, and harbourless. And 
x Mat, 25.40.45  it was done to me, that was done unto them: it was denied unto me, that was denied unto them. And therefore well saith the Apostle, 
y john 21.20.  even the Disciple that Christ loved, and who, no doubt, likewise loved Christ; 
z 1. john 3.17.  If any man see his brother to be in want, and shut up his bowels of compassion from him, how doth (I say, not the love of his Christian brother, but) the love of God, (yea or of Christ;) dwell in him? 
a Zèch. 12.10.  When God, saith the Prophet Zacharie, poureth out on the house of David the spirit of grace, 
b Si frater es, compatere fratri pro te patienti: si membrum es, commorere capiti pro te morienti: Compunctus pro eo qui pro te prior punctus est. Si non doles, luges, plangis; deliras, desipis, belluam sapis, hominem diffiteris. Bern. in Psal. 90.  it shall work in them a compassion towards him whom they pierced: that is, toward Christ himself who was pierced for their sins. But, as the same Apostle reasoneth, 
c 1. john 4.20.  How can a man say, I love God, whom he never saw, when he loveth not his neighbour, whom he daily sees? So we may well conclude, that those can never have any compassion of the sufferings of the head, which they never saw, that have no compassion of the miseries of his poor distressed members, 
d Ocu●● augent dolorem Cic. epist. famil.  that are every day in their eye. Yea 
e Nondum vidi crucifixun●● vicrucifixo com●●us non sum. Ber. de temp. 64  they never with the eye of faith, yet saw the one, that have no compassion or commiseration at all of the other.  
4. It argueth a want of love to God's cause, 
Reason 4.  a want of zeal of God's glory, than which nothing should be more dear unto us, not ourselves, not our own safety, were we affected as we ought; and which is ofttimes much eclipsed and obscured by the sufferings of God's Saints, and by the victories, triumphs, and successes of the Adversaries of his truth. This is that which the blessed Saints of God use ordinarily, as a strong inducement to move the Lord to mercy, in behalf of his Church and children, over-borne by their over-mightie and malicious Adversaries; that 
f Psal. 74.18, 19 & 79.10, 11. & 89.50, 51.  his name was reproached, when the enemy prevailed, and his honour thereby impaired: yea this was that, that most troubled and vexed them, in their fiercest afflictions, not their own miseries so much, as 
g Psal. 10.13. & 42.3.  the dishonour of God's name, which their Adversaries were wont to triumph over in them. It was 
h 1. Sam. 4.18.  the Captivity of the Ark, that affected old Eli more, than the slaughter of his sons; 
i 1. Sam. 4.19, 21.  it was that, that his daughter in law took to heart, more than the loss of her dearest husband; and was the death both of him and her. But how little do they regard this, that are not touched at all with those calamities, that at the hands of such, God's servants sustain? And what a fearful estate are they in, to whom it is all one, whether God's Church sink or swim, whether his truth prevail, or be trodden down, whether his Ark or Dagon keep possession, whether his honour be upheld, or let lie in the dust?  

Reason 5.  5. It argueth a want of childlike affection, and awful respect to their Father. For can a good child see his father take a staff in hand to smite one of the servants, or much more the rod in hand to correct some of his brethren, and not be grieved at it, or affected at all with it? especially knowing himself not to be wholly free from such faults as he correcteth them for; yea, it may be, for aught he knoweth by them, more faulty than they. It is by the Prophet made a note of God's children, that 
k Esai 66.2.  they tremble at his word. And if they tremble at his word, sure much more 
l Act. 5.11.  at his wrath, though lighting on others only. 
m Psal. 119.119, 120.  Thou takest away the wicked of the world like dross; saith David: And though he were none of that crew, but one that loved God's Law; yet, My flesh, saith he, 
n ●ra secura queque Horrenda menti. Sen. Herc. fur. 3.2.  trembleth for fear of thee, and I am afraid of these thy judgements. And if God's children be so affected with the judgements of God executed upon wicked worldlings, for their rebellions against God, and their oppositions to his truth; how much more with those his chastisements, that he exerciseth his children with, being inflicted upon them by the hand of his and their Adversaries, (
o Esai 10.5, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de sera vind.  whom he useth oft as executioners,) for the profession of his truth?  
6. It argueth a want even of natural affection, not of grace alone, 
Reason 6.  but even of that also that corrupt nature hath left in it. And 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 1. 28, 30.  want of natural affection, the Apostle Paul maketh a note of men given up 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to a reprobate mind. In regard whereof, also Bernard saith, 
r Soli filij ira iram non sentiunt, nec tristantur in tristib●●. Bern. ep. 256.  They are the children of wrath, that have no sense of God's wrath; and that are not affected when their brethren are afflicted.  
Now to make use of both these Observations jointly together; this might serve to inform us, that 
* Quis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illam ubi nullu● aud●ū tangit affectus, stuporum i●●●anen, qut nulle presf●● erigatur & excitetur, nullo flectatur atque inclinetur affectu, non omnibus vitijs iudiert esse priorem? humanitatem potius totam amittunt quam veram assoquuntur tranquillitate me non enim quia durum aliquid ideo rectum; a●t-quia stupidum est, ideo sanum. Aug. civis. l. 14. c. 9  Christianity alloweth no such Stoicisure, as strippeth men of humanity, and bringeth in a kind, either of 
s Istud nihil dolere non sine magna contingit mercede immanitatis in animo, stuporis in corpore. Crantor apud Cic. Tuscul. l. 3.  brutish immanity, or 
t Canine aquanimitatis stupor. Tertul de bono patient.  doggish stupidity. No: 
u Coloss. 3.12, 14. Non est enim pondus verae virtutis insensibilitas cordis: qui● & valdè insana per stuporem membra sunt, quae & incisa, sentire dolorem non possunt. Greg. mor. l. 2. c. 16.  the more sincere grace, questionless the more love: and the more love to our brethren, the more bowels of compassion, the more tenderness of affection, and the more effectual apprehension of other men's misfortunes.  

Use 2.  But not to insist upon this, to pass rather unto that, that is our principal aim: The main use hereof, is to admonish us every one, laying to heart that which the Prophet here speaketh, to cast our eyes about into foreign parts abroad, and consider what cause God hath given us to be even sick again with sorrow. Nor let us think that we have no such cause, because all is well (if all be so well yet) with us at home. Can all be well with the right side, when there is a pleurisy in the left? Or 
x Ecce spinam calcat pes, quid tam longè ab oculis quam pes? longè est loco et situ, proximè est charitatis affectu. modicum pungit spina, & perparu●● locum tenet in pede. Vide quomodo illuc oina convertantur membra: incuruat se spina dorsi, oculi inquirunt, manus operantur, totum corpus se inclinat, & nihil vacat, sanum est caput, sani oculi, sana manus, sana catera membra: ipse pes sanus est, nisi ubi punctus est. Sed per compassionem charitatis calantitas communis est omnibus. Aug. homil. 15. & in Psal. 130. Anima & in toto corpore tota est, & inqualibet eiu● parte: & ideo cum fit aliquid in enigna particula corporis quod sentiat anima, quam●i● non fiat in toto corpore, illa ta●u● tota sentit, quia totam non latet. Idem de Trivit. l. 6. c. 6.  all well with the head, I say not, when the whole body is heartsick, but when the heel or toe but, that is farthest off the head, is hurt? much more when there is a fracture in thigh or arm, or a rupture in some principal part of the body? Can we hear daily reports of our brethren in foreign parts, either assaulted, or distressed, or surprised by Popish forces, and a main breach made into the state of those that are by bonds, civil and sacred, so nearly knit to us, and yet esteem all as nothing, or think that we have no just cause to mourn and lament?  
Neither let any man say; What is their affliction to us? What are those parts to these? What is France or Germany to England? For what was jerusalem to Antioch? Or what was juduo to Macedonia and Achaia? Yea, not to go far; What was judah to joseph? Or Samaria to Zion? And yet is Zion here taxed, even as well as Samaria, for the not commiserating of Joseph's afflictions. A sign thou art but a sorry Christian, whosoever thou art that so speakest or thinkest, that no more regardest Christ's cause: a sorry servant of God, that no more regardest his glory; 
x Quod non dolet cum pang●●ar aut vellicatur; pro putrido aut mottuo meritò habetur. Aug. homil. 26.  no living limb of Christ's mystical body, that a●t no more moved with the miseries of thy fellow-members. But far be it from any of us to be thus minded, or to entertain any the least cogitation in this kind.  
If there be then at the present, so just, so great cause of grief unto us, as any one that hath but half an eye may easily soon see, in regard of the distressed estate of our brethren abroad It standeth us upon to take heed then, that we stand not guilty of that sin that the Prophet complaineth of in this people, in not being so affected, as we ought to be therewith, because we sit in quiet and at ease ourselves, here at home. For 
* Qui inter suor●● supplitia videbat, quò ●ugulari se in suerunt lugulis non intelligebat, qui mori se in suetur● mortibùs ●on putatbat; quid ●ltiud talis populus agebat, nisi ut cum D●noper●lere adhoc fortasse nosles, tamen ipse enigeret ut per●re●? Saluian. deprovid. l. 6. c. 10.  if the report of their calamities move us no more, than they have done many hitherto, we may justly fear, lest, as God presently after threateneth this people, 
y Vers. 14.  he cause the scourge to come in among us, that is as yet but shaken at us, and 
z Esai. 28.15.18.  to pass thorough us, like a land-stood that beareth all away before it, and so that deluge wholly overwhelm us, that is in part broken in upon them.  
But what is then to be done? or whereby must we show that we are unfeignedly affected with the afflictions of joseph? 
Duty 1.   
To this I answer:  
1. We should take some time amids our affairs and delights, to consider seriously of the troubles and calamities of our distressed brethren abroad. 
a Vulgò dicitur, Quod non videt oculus, cor non doles. B●rn. de temp. 96. What the eye seeth not, the heart ruth not. Psal. 137.5, 6.  Let them not be out of mind, because they are out of sight, with us. Neither let our profits and pleasures, the pursuit of the one, or enjoyment of the other, so wholly take us up and possess us, as they did this people; but that we set some time apart to 
b Dan. 9.3. & 10.12.  meditate on their miseries, that may whet up our affections to compassion and commiseration toward them. Let us make their case our own, and consider with ourselves, what a woeful estate we would deem ourselves to be in, were it with us, as it is with them, surprised by an enemy, restrained of their liberty, that liberty especially, that a Christian should esteem above all other, of God's solemn and sincere service, and the ministry of his word the chief food of their souls; enforced to swears to a foreign Prince; exposed to the might and malice, the insolences and outrages of those, that be so evil affected to them, and to the truth professed by them, that they hold them 
* Vultis in regno Gallia Christianissime Regem proclamare Navarraeum Caluinistam? cadem opera hominib' imperare inbetis canem. Reginald, in Rosaeo su●.  no better than dogs, 
c Iudaeis ipsis acer●●●res hostes Christi, & mult● magis detestandi. Maldon, in joan. 4.9. Caluini pseudo-evangelium Alcorano in nu●●o melius, in multis tetrius & flagitiosius esse asserit Gifford. in praefat. ad lib. Reinald. Et ut in Henricum 8. poti' quam in Tuream moveat, monet Caesarem Polus Cardinal. defen. vuit. Eccles. t. 1.  worse than Turks or jews, 
d Fieri nequit v● Lutheranus morieus saluetur, Ge●ennam evadat, & aeternis ignibus ●ripiatur: si mentior, damner ipse cum Lucifero. Coster. resp. ad refut. Osiand. propos. 8. Certain it is that whosoever in this new faith and service hath ended this life, is in hell most certainly. Bristo. motiu. 36.  damned Heretics, cursed caitiffs, 
e Legatur Simanc. instit. cathol. ca 45. num. 13.  unworthy to live on God's ground, fit for nothing but fire and faggot. 
f Psal. 41.1. Duty 2.  Blessed are they, saith the Psalmist, that consider of the distressed estate of their poor brethren: the Lord will deliver them in the time of their trouble.  
2. We should humble ourselves in the sight of God, and repent us of our sins, as well hidden and secret, as open and notorious, that they may not stand in the way, to hinder the prosperous success of God's cause, or be in part a means of the continuance of those evils, as we showed before that they might be, that are at the present on any part of God's Church. Do as beasts in a team; if one of them be lashed at, all the rest strain together, and strive to draw away with it. Yea repent we of our sins, that we may be the fitter, and better able effectually to intercede for them, and to prevail with God in their behalf. Considering that 
g C●m displicet i● qui ad intercedendum adhibetur, irati animus ad deteriora provocatur. Greg. registr. l. 1. ep: 24.  it is a means rather to incense further than to pacify the wrath of the offended, when one cometh to entreat for another, whom he is angry with otherwise. 
h Lam●nt. 3.40, 41.  Let us first therefore search our ways, and reform our lives, and then may we with better confidence and assurance of success, lift up our hearts and our hands unto God in heaven, in behalf of his poor servants distressed here on earth.  
3. We should strive by prayer to God for them; 
Duty 3.  as 
i Act. 12.3, 2.  they did for Peter, when he was imprisoned, and looked every hour to go the same way that james went; as 
k 2. T●●ss. 3.1, 2.  Paul requireth the Thessalonians to do in his behalf, that he might be delivered from wicked and unreasonable persons. Yea as the same Apostle requesteth the Romans, we should rouse up ourselves, and 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 15.20.  wrestle with God by earnestness of suit and supplication, of prayers and tears to him; as 
m Gen. 32.24, 26. Hosh. 12.3, 4.  jacob that would not let the Angel go, till he had wrung a blessing from him; as 
n Matth. 15.22, 25, 27.  the woman of Canaan, that would take no nay, that would not be answered, till she had obtained her suit in her daughter's delivery; as 
o L●k. 18.5, 7.  the poor Widow in the Parable, that by mere importunity, enduced, or enforced rather, the unjust judge at length to do her right, and to avenge her of her adversary. So Tertullian describeth the manner of the Christians of his time in the like cases; 
p Coimus in c●●tum et congregationem, ut Deum, quasi m●n● facta, ambia●us: grata Deo est vis haec: v●ta fundimus, coelos tundimus, Deum tangimus, misericordiam extorqu●mus. Tert●●●. apolog.  We beset God, saith he, as it were by troops: we offer violence unto him, but such as he well liketh of; we pour forth our prayers; we send up our cries: we rap at heaven gate: we wrest and wring mercy and grace out of God's hands.  

Duty 4.  4. We should show our compassion towards them, by being forward, according to our ability, to help and relieve them. 
q 1 john 3.18.  Let us love, saith the Apostle, not in word and tongue; but in deed and truth: Else, 
r 1 john 3.17.  If any man have this world's good, and see his brother to be in need, and shau●●● up his bowels, yea or his purse either, against him, (for if the one be not shut, the other will soon open:) there dwelleth no love of God in that man. That love that is in tongue only, is not in truth. And, 
s jam. ●●●. 16.  what availeth it, saith james, if, when a brother or a sister wants meat or apparel, you wish them warmth and food their bellyful, but you give them nothing of that, that they stand in need of? What are they the better for your good wishes? No▪ our brethren are not of the Chamoeleon kind; to live with 
t Hesh. 12.1.  Ephrain upon wind; to be fed with fair words. We must go further than so, if we will show our sorrow for them to be sincere. 
u Esai 16.5.  Let mine outcasts, Moab, dwell with thee: do thou shelter mine exiles from the face of the Spoiler. 
x Esai 21.14, 15.  Ye inhabitants of Tens●● bring forth water for the thirsty, and supply those that fly with bread. For they fly, poor souls, from the sword, from the drawn sword, and from the bend bow, and from the extremity of war. And for those that abide abroad still in distress, do as they did at Antioch, when a general de●th was foretold; 
y Act. 11.29.30  The Disciples, every man according to his ability, resolved to send succour to the brethren in jewry; which they did also out of hand accordingly, by the hands of Barnaba● and Saul. Imitate those worthy welwilling Macedonians, of whom the Apostle beareth witness, and it remaineth upon record to their everlasting re●owne, That 
z 2 Cor. 8.2, 3, 4.  to their power, yea beyond their po●er, they showed themselves willing, and pressed th'apostle instantly to accept of their free gift for the relief of the Saints. Otherwise, if we withhold our helping hand, as 
a Ester 1.15.  M●●decai sometime told Ester, God may by other means send help and deliverance to his distressed ones; but 
b Iud●●● ●● 3.  the Curse of Mer●z may light upon us; we and ours may be destroyed: the destruction threatened them, may be inflicted upon us: or though it be not, yet as Deborah saith to Barak, 
c judge 49.  It shall not be to our honour, we shall lose the honour of being instruments, and means under God, of their delivery.  
Now I dare not say, as the Geneva translation here hath it, but without warrant from the Original, that No man (among us) is sorry for the affliction of joseph: or with jeremy; 
d jer. 12.11.  There is no man that layeth it to heart: or with Esay, 
e Esai 64.7.  There is no man that calleth upon God's name, or stirreth up himself to take hold on him: or with Ezekiel; 
f Ezech. 22.30.  There is no man that standeth up in the gap to make up the breach: or with Esay again; 
g Esai 51.18.  There is not any one that taketh Zion by the hand; that helpeth to succour and support her. Many, I doubt no●, there are, of whom debora's song may be sung; 
h judg. 5.2.  Praise ye the Lord, for the willing people: and the Lord increase the number of them, and reward abundantly, what they do in this kind, into the bosom of them and theirs. But yet it is not to be doubted, but that there are too many among us, in whom this prophecy is too too truly fulfilled. And the most, yea the best and the forwardest, it is to be feared, are over defective, and come far short of that, that should be, in that duty, whereof the Prophet lamenteth and complaineth of an utter want in them. Well, as one speaketh in another case, 
i Gemendus est valdè, qui non ge●●t. Gregor. in Euang. homil. 34. Dolendus magis es, si non dolas. Bern. de co●sid. l. 1.  They are worthy to be bewailed, that do not heartily bewail the distresses of those, whom it so nearly concerneth them to have a regard of. They are but 
k Dolenda intueri nee d●lere, me●ti● est signum & damnationis i●dicium, mem●●● enim quod d●l●rum non sentit, mortuum est: & morbus insensibilis est & incurabilis. Bern. medit. c. 12. Quod valdè putre est, nec dolet. quod non delet, non pr● s●n● habendu●●, sed pro mort●● computandum est. Aug. homil. 28.  carcases of Christians, that are so affected; and show evidently thereby, that there is no spirit of life in them. But let us all in the fear of God, as we desire to escape the judgements hereafter denounced, rank ourselves among those rather, that are truly and unfeignedly touched; yea that are even sick at the very heart again, with grief and sorrow, for the afflictions of joseph, and the distresses of Zion, and esteem them (for so they are indeed, if they be Christ's) as their own. Neither let the backwardness of any such as were here taxed, pull any of us back; nor their coldness cool our zeal and courage therein; but let it rather be, as the blast of the bellowes is to the fire, a means the more to enkindle and inflame our affections. It shall be a means to feal up, as our love to God's Church, so our good will to God's cause. It shall argue a beginning of spiritual life in us. And it shall give us an assurance of eternal life laid up for us: which 
l Ma●th. 10.42. & 25.34.  our Saviour himself hath promised to reward all those with, that commiserate, and out of commiseration are careful to supply and relieve the wants and necessities of any his distressed ones: as 
m Matth. 18.5. & 25.40.  reckoning whatsoever is in this kind done to them, to be done unto himself.  
FINIS.