Comfort to the afflicted. Deliuered in a sermon preached at Pauls-Crosse the xxi. day of May, M. DC. XXVI. Being the last Sunday in Easter terme. By Antony Fawkener, Mast. of Arts, of Iesus Colledge in Oxford

A SERMON PREACHED AT Pauls-Crosse . IOB 19.21 .

Haue pitie vpon me , haue pitie vpon me , ( O yee my friends ) for the hand of God hath touched mee .

AS the great Vniuerse , so the small World , Man is composed of , and diuided into two parts ; Spirit and Body . The soule expresseth creatures immateriall ; Angells : The body is the character of things materiall and corporall . The world was pure till man fell : the sinne of the little world cursed the greate one . No sooner was Adam found guilty , but the earth was cursed , and that receiued punishment before the delinquent : yet not for its owne , but his sake . Man sinned , not the earth ; the earth was cursed , not for its owne , but mans punishment : The ground must be cursed ere man can be punished : the earth must be barren , ere Adam can sweat . As of sinne , so is man the chiefe subiect of calamitie ; each creature else for his sake , he for his owne . Their punishment is not theirs , but his ; and their vnhappinesse onely in order to his misery . The earth indeed was curst , man more ; barrennesse seised on it , death on him .

Rarò antecedentem scelestum Deseruit pede poena claude .

Punishment is light-footed , and will as soone reuenge God , as man can iniure him . Transgression is sometimes punished with the obiect it desires . Adam indeede by eating the forbidden fruit , knew good and euill ; but 't was a lamentable knowledge . He knew euill , but first in himselfe : the first science he had , was of his owne infirmity ; for , He saw that he was naked . Gen. 3.7 . Sometimes 't is punish't by the contrary : Adam would no sooner haue beene as God , but he was as man ; ambitious to be equall with the Almightie , he became inferiour to himselfe . By his owne power he would haue liued for euer , and therefore died presently ; for , By sinne death entred into the world . Loe then ! he was no sooner sinfull , than miserable ; no sooner the subiect of transgression , than of affliction . As then we deriue sinne from our parents , so it 's punishment , and misery is as much ex traduce as guilt . What man then liues and oft-times sinnes not ? what man oft-times sinnes , and is not sometimes scourged ? As then our affliction may be common , so our compunction should be mutuall . Our brother is corrected to day , to morrow may be our course : Iob was afflicted in this Chapter , he knew his friends might be ere long ( as indeed they were in the last Chapter , where he was faine to sacrifice for them : ) and therefore exhorts them to bestow that vpon him in his calamitie , which they would be glad to beg of him in theirs ; at least , that weake mercy of commiseration , and that small solace , Pitie .

Haue pitie vpon me , haue pitie vpon me &c.

Man and wife are one by a matrimoniall vnion ; Body and Soule make one by a naturall constitution . Each man hath in himselfe a state Oeconomicall ; Eue was married to Adam , the Body to the Soule . Adam then is both Adam and Eue , Soule and Body . The Serpent first beguiled Eue , then shee Adam : Vanity first cheats sense , then shee deceiues the soule . As both haue sinned , so both are punished in the same order : First Eue was chidden , then Adam . First the body is punished in this world , then the soule in the life to come . The whole world of man transgressed in its parts ; Adam and Eue , who were it : and , by a law of paritie , each of them is punished in their parts ; soule and body , which make vp them . The whole man then is afflicted in his parts : looke but vpon this verse , and behold this afflicted man . My Text is the Embleme of a wretched wight , where by a method Syntheticall , the sacred limmer proceeds from the parts to the whole . First , there are two petitions correspondent to two parts : Haue pitie vpon me : and againe , Haue pitie vpon me . Pitie my body , pitie my soule : Both grounded vpon foure implicite reasons ; two taken à Posse ; for you may doe it , because 't is Easie and Lawfull : and two à Debito ; for you most doe it , because 't is commanded by Nature and by God . Secondly , the parties petitioned , O yee my friends . Thirdly , the reasons expressed on the petitioners part , moouing and perswading to the grant of his request ; which in generall are three : 1. taken from the causes of his affliction , which here are two ; Instrumentall , s . The hand : prime Efficient , s . Of God . 2. taken from the action concrete , with its manner , s . Hath touched . 3. from the patient ; the whole man , and but a fraile man , s . Mee .

First then of the double petition : Haue pitie vpon me , haue pitie vpon me . Such was the loue of God to vs , that he would not make vs according to any image , but his owne : he would haue had vs no sooner men than sonnes ; and the Creator vouchsafed to be the prototype of his creature . Yet the madnesse of our ambition fluttered to soare aboue the wisdome of his mercie : Coelum ipsum petimus stultitiâ . To be dust and ashes , was as much as by our owne nature we could be ; yet to be but a little inferiour to God , was to be lesse than wee would be . How faine we would haue beene as God himselfe ! and nothing could satisfie the stupide pride of our finite nature , saue to be absolutely equall with an insinite essence . So foolish was our first rebellion , that nothing could be the obiect of its aime , saue the vanitie of a contradiction . Thus in defacing his image , we vncreated his worke , and by the defect of a new creation , made our selues what he made vs not . Now , if he that is not with him , be against him ; he that is not like him , is so dislike him , that hee is contrarie . As then we walked stubbornely against him , so hath he walked stubbornely against vs , reuenging our dislike of his likenesse , and by his iustice punishing the contempt of his mercy . So that now our miserie is squared to our happinesse , and our sense as naturally admits the obiect that it hates , as that it likes . The eye can as easily see a ghastly pale , as a pleasing white ; our flesh may be as soone scorched with heate , as recreated by a refreshing luke-warmth . The eare can as properly heare the Toade as the Nighingale , and all our senses receiue as naturally their punishments as their blessings . Nor is the soule exempted from this affliction , but must haue as great a share with the body in miserie as it had in sinne ; which though it haue not sense , it may haue a compassion and a fellow-feeling by the vertue of its vnion . It willes the wel-fare of its nearest neighbour , the body ; which being tortur'd its desire is crossed , and the contradiction of the will is the tartest punishment of the soule . Aquin. de anima . q. vlt. My Text is compassed with the complaint of this double affliction , as the man of the Text ( Iob ) is with the miserie it selfe ; He cries out in the 20. verse , My bone cleaueth to my skin , and I haue escaped with the skin of my teeth . Loe the distresse of his bodie . Againe he expostulates in the 22. verse , Why doe you persecute me as God , and are not satisfied with my flesh ? Loe here the anguish of his soule . This double affliction then may well require a two-fold petition for a two-fold commiseration ; Haue pitie vpon me , haue &c. Thus farre the petition hath respected the two-fold subiect of calamitie . Now , because that request is neuer peremptorie , which intercedes by the mediation of reason , 't is best we should a-while haue respect vnto the foure implicite reasons ; two taken à Posse , for 't is easie and lawfull ; and two á Debito , for 't is commanded by Nature and God . And first of the first , Easie . T is easie . To be bad when there is a possibility for vs to be good , argues a neglect ; to be bad when it is easie to be good , inferres a voluntarie rebellion . It would be an unnaturall contumacie to struggle against an offred vertue , and a studdied sinne to be vicious with difficulty . Teares are as easie as affection , and compassion as common as loue . If our friend be well , we must needes ioy , and if he be ill , by the same necessitie we must weepe : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Xenoph : hist. graec . lib. 7. If we can ioy , we can grieue ; teares are common to both , and each of them equally challenge a compassion . As easily as we can embrace , we can pitie ; and be with as little difficultie compassionate , as passionate . It is a trouble to be hard hearted , and it was more paine for Ioseph to refraine himselfe than to weepe , Gen. 45.1 . 'T is no labour to be pitifull ; for they that are weakest , are mostinclined to it ; Women . Pharaoh , that could ride in a Chariot , was hard hearted ; but his daughter , a Virgin , not capable of labour , had compassion vpon Moses . Exod: 2.6 . The men were dogged that could striue against commiseration , and those children of Israel which wept at Christs death , S. Luk. 23.28 . were the Daughters of Ierusalem . So easie it is for that sex to pitie , Athanas . q. act Antioch . 88. which by its nature is not of force to rebell against its nature . Pitie then is our owne , for it is ingraffed ; t is harder to be stonie than relenting , and a prodigie to be cruel , none to be mercifull . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Athanasius tells vs that signes and miracles are the onely effects of Gods power , but loue and compassion are the naturall fruits of mans will . So that we need not take paines to entertaine lenitie , sith 't is in our owne power to be mercifull . Thus condolencie is so properly , so genuinely ours , that we can hardly be vnmercifull ; and therefore in the fable of Lycaon , the Poet iudiciously makes it the miraculous worke of a strange metamorphosis , for a man to become a Wolfe . We are so our selues when we are compassionate , that when we are vnmercifull we are not our selues . Athanas . ad Antioe . q. 118. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hardnesse of heart is not the worke of the creation , but of the Deuill ; and crueltie alwaies followes either a base or a domineering distemperature . Aqui. 22ae . q. 30. Art. 2. The proud cannot brooke pitie , supposing all , saue themselues ( who are worst ) worthy of punishment . He that is iniured is an enemie to it , for he imagines reuenge ; and he that is iniurious , for he is only intent on malice . Briefly , it is a stranger to the fearlesse , desperate and the cowardly fearefull : the one is so carelesse of himselfe , that he forgets to pitie another ; the other is so carefull of himselfe , that he hath no leisure to pitie another . Loe here the quintaine , the troupe of the Deuill ; Pride , Reuenge , Malice , Despaire , and Feare ; the lame and crooked nurses of vnmercifulnesse . The defects of nature are the sources of crueltie , and the distemperatures of the soule , the sole enemies of compassion . Yet ( good God ) how well we could be ought but what we are ! we could performe any thing saue our taske , and be easily compassionate if it were not easie . Thus doe we warre against pietie ; chusing rather to be vicious with difficultie , than vertuous with ease . Rather than we will be good , we will sweate to be bad ; and by a mis-guided election , rather seeke a Viper which we know will sting vs , than receiue any refection which we know will nourish vs . Thus when God offers vs bread , we choose a stone ; he giues vs a fish , and we aske a serpent . But stay : our nature is so bad , that it will be good , though but by its owne iustification . Rather than our iudgements shall faile , our inuentions shall preuadicate . Malignant mindes must be constant , though against reason ; and will striue to prooue that bad , which they cannot indure should be stiled good . T is no argument ( they 'l say ) to prooue compassion good , because t is easie ; for so most sins should be iustified . The answer to which , drawes vs to the consideration of the second reason ; for t is not barely easie , but withall iustifiable : 't is Lawfull .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lawfull . Zenoph . memor . lib. 4. T is Xenophons iudgement : what is iust , is lawfull ; and what is reasonable , is iust . Vertue is measured by reason , and hath principally its nature from election . Reason is a diuine gift , though it be naturall , and can aswell make a vertue , as sense a vice . The flesh is weake ; I but the spirit is willing : an intemperate body may desire badly : but a well guided soule makes the action vertuous . Mercie , Aqui. 22ae . q. 30. Art 3. as a sensitiue passion , may be meere triuiall and idle : Mercie , as a motion of the minde , guided by reason , is a beautifull vertue . Now because vertue hath its extreames , and the Deuill can turne himselfe from blacke to white ; from the extreame to appeare the meane ; from the Prince of darknesse to se●me an Angell of light : we must seeke how to finde the meane , and refuse the extreames ; to entertaine the Angell , and cast out the Deuill . To the performance of which , we must first define Pitie , shewing what it is ; then , manifest the persons whom it respects . But before we proceede to define , let Logicke moderate vs ; for because of the ambiguous terme Misericordia , Mercie , t is best to diuide . T is taken then two waies , as only intimating commiseration , or withall implying succour . In 4. Psalm . poenitent . S. Gregorie makes the diuision , and proportions fit termes to the diuiding members . Per misericordiam miserentis affectum intelligimus , per miserationem verò misericordiae exhibitionem signamus . The word is either taken for a naked pitie , onely commiserating misfortunes , without giuing reliefe : or for a compassion attended with a beneficence , which implies an actuall exhibition of succour . The first is most properly meant in my Text , the second is a naturall consequent : both may be handled ; but to auoyde confusion and tediousnesse , the first onely in the doctrine .

Pitie then is defined to be Alienae miseriae in corde nostro compassio , S. Aug. de ciu. dei , lib. 9. cap. 5. a deepe and hearty fellow-feeling of anothers miserie . From which obserue these foure Canons . First , there must be a feeling or sorrow . Thus in the extremity of commiseration the Prophet cryeth , My bowells shall sound like an Harpe for Moab , & mine inward parts for Kirharesh ; Isay . 16.11 . Secondly , there must be a fellow-feeling ; compassion as well as passion : for we must slere cum flentibus ; weepe with those that weepe , Rom. 12.15 . Thirdly , we must haue a respect to Miserie ; Misericordiae propriasedes miseria est , saith S. Bernard : De conuers . ad Cler. ser. cap. 10. Felicitie requires no pitie , but miserie is the only seate of mercy . Lastly , it must be Alienae miscria , of anothers vnhappines . Our pitie hath respect to others , not our selues ; and if we are sad for our own miserie , 't is Dolor , not Compassio ; Anguish , not Pitie . Sothen , if we haue not feeling , we are not passionate ; if we haue not fellow-feeling , we are 〈◊〉 compassionate . The definition then includes a re●●on , & that respect brings vs to the persons . The consideration of whom swayes the ballance , and makes our pitie either friuolous or discreet . Now the persons to be itied , are to be considered in respect of their coniunction to the parties pitying : The coniunction may be three-fold , 1. Naturall , as of a Kinsman to a Kinsman ; Aqui. 22.ae . q. 31. Art. 4. Ciuill , as of a Countriman to a Countriman ; 3. Spirituall , as of a Christian to a Christian . We ought indeede to pitie all , but these per prius . Charitie begins at home : we owe it to each man , but first to the nearest . Vertue and Grace ( 't is Aquin as his simile ) imitate Nature ; the fire first warmes what is like it , and next it . The ayre can sooner participate of the fires heate , than the water ; and the flame soonest heats that which naturally is most propense and inclining to warmth . So though our Compassion extends to all , it first respects the nearest . Religion and policie prescribe an order to our loue , and naturally our affection is as neere as nature . In Cant. Tom. 3. Puto quidem esse vim charitatis vnam , multas tamen habere causas & multos ordines diligendi , saith S. Origen . We may loue , and consequently pitie , all ; yet some first and most , and one commiseration may haue diuers degrees . The beautifull and deformed may be both beloued , yet the fairest best : I may commiserate a friends case , yea and an enemies too , yet my friends first . Ioseph fed all Egypt , but he placed his father and his brethren in the best of the land , Gen. 47.11 . He sold foode to the Egyptians , verse 14. but hee nourished them ; vers. 12. S. Paul suffered persecution for the Gentiles , but he could wish himselfe separated from Christ for his bretheren his kinsmen according to the flesh , Rom. 9.3 . Israel was commanded to entertaine strangers gently , Leuit. 19.33 . but they wept bittery for the destruction of their countrimen the Beniamites ; 2. Sam. 21.3 . Iudg. 21.2 . Dauid indeed pitied and reuenged the soiourning Iebusites : But Ieremy compiled a whole booke of Lamentations for his natiue City Ierusalem . Gen. 19.4.6 . Briefly , Abraham may be kinde to Hagar , but he must loue Sarah . It was grieuous in his sight to part with Ishmael , yet he must not be heire with his sonne Isaack : Gen. 21.10.11 . For we must doe good to all men , but specially to those that are of the houshould of faith , Gal. 6.10 . These three things then , Religion , Kindred , and Country , claime the first title in our affection , and consequently in our compassion ; and that commiseration which orderly respects them , is naturall , lawfull , and sanctified . These indeed inferre a priority in mercy , but insinuate not so clearly the legitimacy of Pitie it selfe . Now this lawfulnesse we may collect from the motiues to commiseration , and the causes of affliction . The motiues are of two sorts , 1. A parte miserentis , 2. à parte eius cuius miseremur : the one is grounded in the party pitying , the other proceeds from the person pitied . The causes of compassion , in respect of the person pitying , are three : 1. Dilectio . 2. Coniunctio . 3. Assimilatio : Loue , Kindred and equalitie , or likenesse . The first is Loue : There is a body as well by loue as by nature ; the difference is , that two naturall bodies make but one by friendship . As one naturall body hath onely its owne sense , so two bodies , made one by friendship , hath but one feeling . So that pitie is as naturall as sense , and compassion as proper to friends as passion to men . All things are common amongst friends ; then so is miserie : for affliction is as selfe-communicatiue as happinesse . My friend is as mine owne soule , Deut. 13.6 . Thus if I loue my friend , I am but penè alter , scarce another ; so that I account his paine my griefe , and what he vndergoes properly , I must suffer , at least by reputation . The second motiue is Coniunction and nearenesse ; which we haue before touched . The third is Assimilation or likenesse . If the winde can scatter dust , then à simili , why cannot the breath of Gods nostrills scatter vs which are but dust ? If one man be in miserie , we are men too , & but men , and may be iust so afflicted . Aetas parentum peior auis — we are all no better than our brethren ; not so good as our fathers . If they be punished , so may we ; if bad be scourged , why should worse looke for happinesse ? If Iob be punished , why may not his friends be tormented ? Saul persecutes Dauid ; and what Supersedeas hath hee , but that for all that the Philistims may scorne him ? Iacob was as wise , as aged , and pitied the Shechemites his neighbours , knowing that the rest of his neighbours might ere long haue had cause to pitie him : If the inhabitants of the land should haue gathered themselues together against him being few in number , and so he and his house should haue beene destroyed , Gen. 34.30 . If then we pitie others , we put our compassion to vse ; we lend our mercie to our owne profit , and onely store it to receiue it at neede . Thus our mercie reflects vpon vs , and our compassion to others includes as much respect to our selues as them . Now if we should onely pitie them for our owne sakes , it would be Philautie , not Charitie ; a selfe-affection , not a brotherly compassion . There must be then causa 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as well as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; The obiect must impell to , as much as we in our selues can be mooued to grant . So that we must weigh the motiues , aswell in respect of the partie pitied , as the partie pitying . Now that motiue is onely one , Miserie ; which in respect of the person , its subiect , is two-fold . Involuntary ; which befalls vs against our will : and voluntarie , which in some manner takes ground from our owne consent . Involuntarie vnhappinesse is of two sorts ; Either Naturall , when any defect is in and by Nature : as blindnesse , lamenesse , and such like imperfections vnauoidable : Or casuall , as when from any thing we expect good , Iob 1. 2. Sam. 4.4 . and it happens euill . So Iobs children met to be familiar and merry together , and the house fell vpon them . So Mephibosheth in hast to be saued , was lamed . These two sorts of vnhappinesse , may iustly chalenge pitie . Wherfore Christ had compassion vpon the blinde man , Iohn 9.6 . and Dauid vpon lame Mephibosheth , 2. Sam. 9.10 . Now our calamitie may be termed voluntary two wayes ; Ratione non euitationis , Aqui. 22ae . q. 30. Art. 1. & ratione electionis in causâ . Eyther in not auoyding it when we may ; as when either by contempt or neglect we runne head-long into any imminent danger : Or in willing vnhappinesse in its cause ; which is , when we will the cause of miserie ; for so consequently we will miserie it selfe . He that eates knowne poyson , doth in some manner desire sicknesse . He that wills the transgression of the law , willes consequently the punishment . He that must needs sin , must needs die ; and he that willes the one , desires the other . Israel will die if they will sin : wherfore God ( as it were wondring at their vnnaturall desire ) askes them not why they will sinne , but why they will die , Ezskiel 33.11 . So these two sorts are so farre from moouing to pitie , that they excite to punishment . So then , all poore are not alike to be pitied . Cain was a wanderer , so was Iacob : but Cain a Vagabond , Iacob a Pilgrim ; the one to be punished , the other to be relieued . He that will not auoide an apparent affliction , is worthy to receiue it . 1. King . 2.37.46 . And if Shimei wil not keepe his bounds , but rashly goe ouer the riuer Kidron , good reason hee should be smitten that he die . Bona est misericordia , S. Aug. sup-Exod . lib. 2. sed non debet esse contra iudicium , saith S. Augustine . Mercy is good , but then inordinate , when against iustice . We know by the immutable decree of God , that bloud is to be shed for bloud : If then the murtherer will needs be glutted with bloud , let him buy it with the payment of his owne ; and receiue what consequently he wills , the punishment . Deut. 19.21 . His bloud shall be vpon him , and our eie must not pitie him . Notwithstanding , voluntarie affliction doth not alwayes exclude commiseration , but only , or at least chiefly when it is offensiue to Iustice . Misereremei , non quia dignus , sed quia inops & pauper sum ego . Iustitia meritum quaerit , misericordia miseriam intuetur . Ver a misericordia non iudicat , sed afficit . Thus S. Bernard teacheth how to aske mercy by his owne petition . Haue compassion ( saith he ) vpon me , not because I deserue it , but because I want it . Iustice lookes for merit ; Mercie takes notice of miserie ; and true commiseration argues not by reason , but affects with passion . Samuel mourned for disobedient Saul , respecting his distresse not his sinne . And Dauid sorrowed for that trayterous parricide , Absalom : his teares indeed were in vaine , yet they were pious because pitifull . We may bestow pitie vpon an offendour that is dying ; not to saue him , but to comfort him : we may pitie an offendour that is liuing , Aqui 22.ae q. 31. Art. 2. Ad sustentationem naturae , non ad fomentum culpae . We may haue compassion vpon his nature in which he is like vs , and not cherish his vice , in which we should be dislike him . From these it is euident , how far compassion is lawfull , and how inordinate . But because the word Lawfull may only insinuate a tolerancie ( for things indifferent , and not in themselues absolutely good , may be permitted , and according to that acceptation lawfull ) the next reason challenges place ; which is grounded vpon command : and first of Nature .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nature . Arban . q. 118. saith Athanasius . God hath so guided Nature , that shee makes her best workes , as like as shee can to God . Man was created according to his owne image , and is naturally in nothing more like him than in mercy . In each creature there is vestigium creatoris , the foot-steppe of the creator ; in man his image . The most sauage cruelty hath its limits : Beares agree amongst themselues ; and the Canibals that deuoure their enemies , nourish their neighbours . As bodies are naturally contiguous , so are our affections : Wee are as neere by loue as they by touch . A man had as good be a stocke , as a man without a neighbour . Wee are better than beasts only in discourse ; so that our perfection depends vpon a fellow . The cause why this fellowship is so necessarie , is the necessity of a mutuall reliefe ; which is as well afforded by compassion , as in a gift . My minde may be as liberall as my hand ; and if pouertie curbe my bounty , yet maugre misfortune I can bestow the naturall beneuolence of pitty : Which is to be accepted , sith it was the commendations of Agesilaus , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Xenoph orat . de Agesilao . Hee respected those friends that would doe him a curtesie , more than those that could doe it ; preferring the beneuolence of minde , to the possible beneficence of fortune . If I cannot grieue , yet I can loue ; if by misfortune I cannot succour , yet by nature I can pity . By commiseration though I cannot free my friend , yet I can ease him , Nor is it my sorrow that so helpes him , Aqui. 12ae . q. 8. Art. 2.3 . but its cause , Affection : for it addes ioy to the afflicted , that hee is beloued euen to compassion . As wee are men , wee must be sociable ; if wee bee sociable , when occasion serues wee must pitty . That loue is counterfeit which cannot grieue , & societie is nothing worth without symphathie . So rarely inbred is this passion , that there is scarce any thing attained so easily , Epist. 7● . and good so naturally . Misericordia pias mentes ad compassionem dolentium necessario cogit affectu , saith S. Bernard . Mercie is so naturall to good mindes , that it doth not perswade to compassion , but compell . So that though they would not pitie , yet they must ; it being to them so naturall that it is vnauoidable . Now as nature rules the creatures , so the Creator rules nature ; so that her prescript is but subordinate to his law , and shee onely proclaimes what God first decrees . Thus we may inferre that it is Gods commandement , because hers ; but by reason that we may see the Almighties will in the bright mirrour the Scripture clearer than in that dimme one of Nature , 't is safest to haue recourse to it , where we shall finde that also : It is commanded by God .

Estote misericordes , sicut & pater vester est misericors , saith Christ , S. Luk. 6.36 . Be yee mercifull as your Father is mercifull . Actum est . A further proofe might sauour of incredulitie . Loe here the command both of God and Nature ; 't is the Decree of Iesus Christ , God and Man . In which is a precept and an exhortation . He commands by his power , Be yee mercifull ; and perswades by an example ; Sicut pater &c. As your Father is mercifull . That statute must needs be good , which God enacts , and that action must needs therefore be iust , of which he is the example . Our first parents desired to be as God , and their ambition was rebellion . Yet loe we must labour to be as God , and our desire shall be religion . To aspire to be equall with God , is treason against his Maiestie : to indeauour to be like him , is obedience to his precept . The pride of their ambition attempted an equalitie ; but the loue of our obedience aimes at a likenesse . His mercie is aboue all his workes , wherefore if you will be most like him , Estote misericordes ; Be you mercifull ; so you shall be as neere him by assimilation , as your first parents were distant by their ambition . Their vainly intended equalitie was punished with iudgment , and your likenesse in mercy shall be rewarded with mercy . Aqui. 22ae . q. 30. Art. 2. ad 1. Deus non miseretur nisi propter amorem in quantum nos amat vt aliquid sui , saith Aquinas . God therefore pities vs , because he loues vs , and onely loues vs because we are like him . He will pitie the mercifull , because he loues them , and he will loue them because they are so like him . Wherfore he will be mercifull vnto the mercifull ; and therefore Blessed are the mercifull , for they shall obtaine mercie , S. Mat. 5.7 . Heark beloued ; Blessed are the mercifull , not barely happie ; honoured with riches of god , not with the slender opulency of fortune . Are there any then amongst you ( my brethren ) which haue cloathed Christ when he was naked , fed him when hee was hungrie , and giuen him drinke when he was thirstie ? if there be any , Come yee blessed of the Lord , S. Math. 25.24.25.26 . and inherit the kingdome , prepared for you from the foundations of the world . Inherit that in this world by the stable possession of a certaine hope , which you shall inherit in the life to come , in the fulnesse of ioy for euermore . Be not slow to pitie , for it is easie ; bee not doubtfully curious to receiue it , for it is lawfull : Refuse it not stubbornly , sith 't is naturall ; at least condemne it not rebelliously : for 't is the command of God . Pitie thy kinsmen with Ioseph , for they are thy flesh . Haue compassion vpon thy countrimen with Ieremy , for they are thy brethren : Be mercifull to those of thy religion , for yee are one in Christ Iesus ; yee are of one houshold of faith . Pitie thy brother for his owne sake ; for so thou maiest comfort him : haue compassion vpon him for thine own sake ; for so thou maiest expect a retribution in thy misery . Giue vnto the poore , & so lend vnto the Lord , and he wil pay thee : or giue vnto the poore , & so pay vnto the Lord what he hath lent thee . Quid habes quod non accepisti ? What hast thou , which thou hast not receiued ? & what canst thou bestow , but what thou hast borrowed ? If thou giuest to the poore , thou giuest to Christ ; if thou giuest to Christ , thou giuest to God : Nor is it so much a gift as a debt ; S. Aug: in . Psal. 147. Deillius das qui iubet vt des . May not God do what he wil with his own ? If his eye be good , let not yours be therefore euill . For what you bestow is none of yours , but his only that commands you to giue it . If then God forgiue thee thy debt , take not thy brother by the throat for his . Doth the poore owe thee any thing ? remit it : for in hauing more than is necessary for thee , thou owest as much to him . If thou hast more than thou needest , thou hast more than thine own . Superflua diuitum necessaria sunt pauperum . Idem . ibid. The ouerplus of the rich are the necessaries of the poore . A niggardly hand may oppresse as much as a violent . Idem . ibid. Res alienae possidentur , cum superflua possidentur . When you whoord vp that which you do not want , you spoyle the poore of that which they want . Anobis extrahitur crudeliter quod consumitur inaniter . That is cruelly extorted from the needy , which is lauishly spent vpon thy lust . Sith then God hath giuen to thee , imitate him in being bountifull to thy brother . Let Gods almes be thy almes , and what his mercie hath bestowed vpon thee , let thy pitie diuide vnto thy neighbour . Briefly , though the Shabeans robbe Iob , yet let Eliphaz pity him : though the Lord by affliction trye him yet let Bildad and Zophar haue compassion vpon him ; and though he be persecuted by Satan his enemie , yet at least , Haue pitie vpon him ( O yee his friends ) . Friends ! yea , but very small ones ; In my Text they are put in a parenthesis , and are no neerer than almost quite out . Prosperitie may haue choise of acquaintance ; but onely miserie is the touch-stone of a friend . 'T is true indeed , the Man of the East had diuers friends , but now they abhorre , and are turned against the poore man , Iob , Iob. 19.19 . So fickle is the amity of parasiticall friends , that the inconstancy of time and fortune can sterne its Nature . Now if we will loue constantly , we must loue well ; and if we will loue well , we must loue vertuously . So that our friendship must principally respect goodnesse , both in our selues and friends . He that cannot affect himselfe , cannot affect another ; and he that loues iniquitie , cannot loue himselfe : For he hates his owne soule , Psalm . 11.15 . Cum ergo edissem animam meam , S. Aug. ad Mart epist. 155. de verâ amicitiâ . verum amicum quomodò habere poteram , ea mihi optantem in quibus ipse meipsum patiebar inimicum ? saith S. Augustin . If in louing sinne I hate my soule , how can my vicious friend be my true friend , which onely can wish that content vnto me , the desire of which makes me an enemy to my selfe ? If then our selues be bad , we cannot loue our friends wel : & again , if our friends be bad they cannot loue vs well . The wicked is alwayes conscious of his owne vnfaithfulnesse , and iealous of his fellowes constancy by his guiltinesse of his owne inconstancy ; he loues without trust , as if he would one day hate , and his friendship is alwaies startled with suspition . The vicious then cannot loue , for they dare not trust ; though they be confederate and ioyned by company , they are diuided in heart : so that religion onely and goodnesse can vnite the soules . A vertuous friend-ship corrects Nature , and what shee hath diuided in bodies , it makes one in affection . Wherefore the Poet liuely insinuates the nearenesse of friends by diuiding their soule : as though there were not two soules , Hor. Od. lib. 1. Od. 3. but one parted ; so that himselfe had but — Animae dimidium — halfe a soule ; his friend had the other part , Confes . cap. 6. and they two had but one life . S. Augustine commends this most significant and expressiue description of true friendship by sharing of spirits , and the Scripture properly exemplifies in two religious friends ; for the soule of Ionathan was knit with the soule of Dauid , 1. Sam. 18.1 . So almost were they one , that they could not be absolutely two ; and the only difference between them was , that each might be but halfe the other . This amitie is as constant as neare , and cannot be dissolued , vnlesse the friend should be vnioynted from himselfe . If Iobs friends had beene such , his petition would haue beene granted before framed ; and as soone as he had felt affliction , he might haue demanded pitie by the title of a Symphathie . But they are not so affectionate as to condole , nor so neare as to haue a fellow-feeling . Wherefore if he will require compassion , he must pleade for it ; which he doth in the next place , by shewing the causes of his affliction . and first the instrumentall : For the hand of God hath touched me . The hand . De serm. Dom. in mont . lib. 1.

Quemadmodum in oculo contemplatio , sic in manu actio intelligitur , saith S. Augustine . The eye and the hand are the principall instruments of sense . The one of seeing , the nobler sense of discipline : The other of feeling , the most necessarie to the simple being . So that as we vnderstand contemplation by the Eye , In lib. Reg. cap. 1. Hom. 2. so we intimate power and action by the hand . Per manus intelliguntur opera , saith S. Origen . The hand is the most operatiue instrument of the will ; and what we doe by it commonly , we expresse by it . So that nature hath established it a custome : and in most common-wealths at any publicke election , Hist. lib. 4. the motion of the hand declares the assent of the will . Vultu manuque assentiebantur , saith Tacitus . Isidorus lib. 1. In the Romane Senat they manifested fested their consent by holding vp their hands ; and in their Armies too , to auoide the confusion of vocal suffrages , it was a militarie custome to signifie their mindes by their hands : withall intimating by that instrument of vigour and force , not onely their approbation , but also their constancie and readinesse to the maintaining their resolution so expressed . The Scriptures are as copious of testimonies , as their authors of customes . We will vrge a few . First , God himselfe in a solemne Protestation is said to lift vp his Hand , Num. 14.30 . insinuating the maintenance of his decree by his power . The light of his countenance can blesse his people ; but when he miraculously deliuers them and plagues his enemies , 't is with a mightie Hand . Psal. 136.12 . The signe of strength is in a stretched out arme ; and if Israel will conquer Amaleck , Aaron and Hur must stay vp Moses Hands , Exod. 17 12. Alas weake Iob ! If the Hand of God be his power , and that wholly vpon thee , thy friends had neede pitie thee . The hand that can span the Heauens , must needes squieze a worme . The Finger of God was enough to plague a whole great nation , Aegypt , Exod. 8.19 . Was it then possible that one miserable man should sustaine the weight of his whole hand ? Qui dat pati dat posse pati . He that sends affliction will send patience . God is merciful as well as iust , and it was the Hand of God .

Yet that might be a question , God . if it were not an axiome , and be disputed as but probable , if the Holy Ghost did not warrant the necessitie : God approued of Iob , whom the Deuill slandered : Satan smote him with boiles , Iob. 2.7 . Then , was that the Hand of God ? Malignus spiritus malâ voluntate nocere appetit ; tamen nocendi potestatem non accipit , Ad Simpl. l. 2. q. 1. nisi ab illo sub quo sunt omnia certis & iustis meritorum gradibus ordinata . Thus S. Augustine answeres ; The Deuill would hurt , but he wants the power : God must giue him leaue , else he cannot execute his will . Satan hath the will in himselfe , but he cannot performe it , vnlesse God lend him power . The cause is Gods , and Satan cannot persecute till he will prosecute . God of himselfe is iust , and Satan malitious ; & vnlesse God wil execute his iustice , Satan cannot actuate his malice . So that Gods permission is his action and the power that he lends , is stiled his Hand . God is Iudge , Satan the executioner ; 't is the Deuills will , but Gods power . Now the Lambe is mercifull , but the Dragon is cruell ; and though Satans malice would crush vs , yet the hand of God will but Touch vs .

Hath touched . Touched . And 't is enough ; for at the touch of the Lord , the mountaines smoake : and are the wicked any thing saue an heape of transgression ? is the world of man ought else saue a mountaine of sinne ? We are nothing saue a lumpe of disorder , a Babel of contumacie , built so high that our rebellion may reach to Gods cares , and need not with the bloud of Abel , crie , but whisper for a vengeance : a fraile masse of confusion , on which if he doth but blow , he puffes vs into a nothing ; and if he wil but touch this Babylon , our smoake must ascend for euermore . Yet is he not more iustice than mercie , & can expresse himselfe to be both at once . So that the Scripture attributes to him a three-fold touch , s . Tactum iusticiae , tactum misericordiae , & tactum medium , or tentationis . He confounds by the touch of iustice , when hee will reuenge ; So the Lord of hosts shall touch the land , and it shall melt away , Amos. 9.5 . He comforteth by the touch of his mercie , when he will forgiue ; for so Iesus touched the Leper , and he was healed , S. Math. 8.3 . He toucheth by the touch of his mercie and iustice together , when he will trie ; and so the hand of God hath touched Iob. In whose tryall , respect the affliction , and view Gods Iustice ; looke vpon the end , and behold his mercie . He was sinfull , therefore might lawfully be punished , yet God afflicts him more to proue him , than to punish him . The Lord will rebuke him , yet not in his anger ; he will chastise him , but not in his wrath . Because he hath sinned he may , I and shall be afflicted , and yet by that scourge not so much punished as proued . Thus all things proue to the good of the elect . If they sinne , they shall be punished ; yet their punishment shall be the witnesse of their triall , and that he path-way to their glorie . God will not cocker his children , but correct them ; and strike hardest where he loues most . The man after his owne heart shall roare for paine : and iust Iob complaines , The hand of God hath touched Mee .

Vox clamantis in deserto ; Mee . The voyce of one crying in the Wildernesse : That was S. Iohn Baptist : Here is another vox clamantis , the voyce of a crier ; 't is in the wildernesse too . His soule was desolate , and affected vncouth places as much as Dauid , who was like a Pellican of the wildernesse , and like an Owle of the Deserts . He was the Baptist too , Psal. 102.6 . but meerely passiue , Baptismosanguinis ; he was baptized with the baptisme of affliction : and that he is a Crier as well as S. Iohn , is intimated by his name ; Iob , which signifies a fearefull howling . We know the storie of him , and the scope of it . s . the manifestation of Gods triall of mans patience in miserie . Each one knowes the afflictions of the man of the East , Iob : but who takes notice of the woman of the North , our Metropolis ? Here is a third vox clamantis , the voyce of one crying , I and in the Desert . For loe Satan the Dragon hath persecuted her as the woman in the wildernes . Nay her whole selfe not long agone was but a wildernesse , if you will take a Desert for a place desolate . Rev. 12.14 . S. Gregories complaint was renewed , and the ruines by him deplored truly patterned in that example . Habitatores non exparte subtrahuntur , sed pariter corruunt . Domus vacuae relinquuntur . Filiorum funera parentes aspiciunt , et sui eos adinteritum haeredes praecedunt . The stately towers of Sion were become the habitation of Satyres , her people not by degrees plucked vp , but mowed downe together in full swathes . Lo , a lamentable spectacle ! The Grand-sire , by a preposterous priuiledge of suruiuing , heire to his intestate Nephew . You might haue beheld youth the first borne of death , and the gray haires descending latest to the graue . The great Temple of Ierusalem , that liuing house of God , the company of Christians was so vnioyted , that there was scarce a stone left vpon a stone ; a man to conuerse in safetie with his neighbour . A pestilent disease disordered nature . The graue snatched what nature denied , the strongest . Net hoc parentes heu sibi superstites effugerit spectaculum . Parents were mourners for their children , and closed those eyes which should haue wept at their funerals . The graues were as full of carkasses as the houses of inhabitants ; and the poore remnant that were left and reserued from this fatall captiuitie , were not so much the parts as the ruines of a City . Troynouant was indeed new Troy , the wretched daughter of an vnhappie mother . Beth-rapha was turned into Bochim ; The house of health , not to an edifice but a bare place of weeping . You should not haue mis-called a matron Naomie , but called her Mara ; not a beautifull spouse but a distressed widow . Lo , gasping Rachel would haue the name ; for in those fearefull plagues the fathers son of his right hand , his darling babe was but Ben-oni , the son of sorrow . God Almightie had withdrawne the light of his countenance from vs ; The Arke of our saluation was wel-neare taken , and the lamenting mothers , bowing themselues for trauell , haue brought forth their first-borne abortiues ; an vntimely fruit of a name , distractedly inquisitiue , Ichabod ; where is the glorie ? Quam penè furnaeregna Proserpinae , & indicantem vidimus Aeacum ! one foote was in the graue , and ( O Lord ) how almost did our soules goe downe into the pit ? There was no Isaiah to saue the liuing from death ; no Elias to raise the dead to life . The wise perished as the foolish , the Priests as the peasants , both promiscuously interred together ; so that each sepulchre was a charnel-house , each graue a Golgotha . Belshazzar trembled for a light threat : The hand of God appeared to vs , not writing on a wall , but a whole Kingdome , grauing the name of desolation in the black characters of the pestilence , and each doors fatall & common motto , Lord haue mercy vpon vs . Graues were scarcer than houses , and the earth more streightned to receiue the dead , than the habitations the liuing . So that necessitie made one pit a common sepulchre , and the whole Citie Ezekiels field . Yet loe , Mal. 3.8 , 9 , 10 , 11 , 12. those afflictions which should haue corrected , haue hardned vs . Will a man spoyle his gods ? saith the Lord : yet yee haue spoyled me : but yee say , Wherein haue we spoyled thee ? In tythes and offerings . The Priest-hood is become a derision , the Ministerie a contempt , and the Church robbed by contentious flocks and sacrilegious Patrons . Wherefore ye are cursed with a curse ; for yee haue spoiled me ( saith the Lord ) euen this whole nation . But bring yee all the tythes into the store-house , that there may be meate in mine house , and proue me now herewith ( saith the Lord ) If I will not open the windowes of heauen vnto you , and powre you out a blessing without measure . And I will rebuke the deuourer for your sakes — . And all nations shall call you blessed ; for yee shall be a pleasant land , saith the Lord of hosts . Pride , fulnesse of bread and deceit in the citie ; Oppression and barbarous malice in the countrie : these are the weapons which we haue whetted against our owne soules , and the broken reedes that pierced the hands of those that leaned on them . How many townes may we see turned into open fields , religion decayed with nature , the Church with the parishioners ; land-lords metamorphosed to wolues , seruants into doggs . villages into sheep-coates , and families into shepheards Curres ! Because the blessing of God was troublesome , and the multitude of men seemed a burthen vnto vs , loe , the iust Lord hath eased vs in his indignation , and in a moment sweptaway ( by warre and pestilence ) aboue an hundred thousand . He hath recompenced our ingratitude with vengeance , and which of vs all haue not lost a kinsman ? O then , Haue pitie vpon vs , haue pitie vpon vs , ( O yee our friends ) for the hand of God hath touched vs . Yet the Lord is mercifull and gracious , and in the middest of iudgement hath remembred mercie . Our great Citie Nineueh , and her King hath repented in sackcloth and ashes , sorrow and humilitie : and behold the Lord hath beene more mercifull than man . Though Ionah hath prophesied iudgements , he hath turned them into consolations . Behold , Syon is againe inhabited , and who can number her towers ? The voice of gladnesse is heard in her Palaces , and songs of thanks-giuing in stead of the mourning of Hadad-rimmon : Moses is heard , and the request of pious gouernours now fully granted . The Lord is returned vnto the many thousands of Israel . Reioyce therfore O my soule , againe I say reioyce . O let vs remooue the Leprosie of sinne from our soules , as God hath remooued the black spots of the Pestilence from our bodies . O be ioyfull in the Lord all ye lands , all sorts , all persons , young men and maidens , olde men and children , praise yee the Lord . So shall God render vnto Iob seuen fold ; the wombes of our young women shall be fruitfull , and your children shall play by thousands in the streets ; the strength of our young men shall breake a bowe of steele , and the gray hayres of our auncients shall descend with ioy & reuerence into the graue . O then beloued quickly , to day if you will heare , cast off the menstruous cloathes of Hypocrisie and wickednesse , and present your soules , your naked soules as a sacrifice without blemish vnto the God of your saluation . Come taste and see how good and gracious the Lord is . Take the Cup of saluation , and sing with Angels and Arch-angels , Glorie to God on high , in earth peace , and good will towards men . Wee praise thee , wee blesse thee , we glorifie thee , &c.

FINIS .