ABrahams seruant receiuing a message Gen. 24. 15. from his Master, to go into his fa­thers house, and chuse a wife of his owne kindred for his sonne Isaacke: did walke along diligent­ly, and sta [...]ed no where, vntill he came vnto the Well, whereout the women came to draw water, and there taken vp his rest, found in that place his iourney prosperous; to his Masters great comfort, and Isaac [...] great profit as afterward did appeare. Euen so I receiuing a com­mission, from the Diocesan of this Sea, to come to this place: did passe along by the sweete waters of holy write, willing to finde out a fit place to bathe your soules in, tooke vp my rest no where, vntill I came to the bitter waters of Baby­lon, and there finding the children of God mourning vn­der captiuitie for a remembrance of their former happi­nesse; I haue addressed my selfe to finde out the cause of their great miserie, in their mournefull behauiour, that thereout, I may draw some matter for our great comfort, [Page 3] and consolation. Nunquid fily sponsi lugerepossunt, quam­diuest M [...]h. 9. 15. cum illis sponsus, saith our Sauiour Christ in an other case, can the children of the bride chamber mourne as long as the bride-groome is with them; how can this text fit these times wherein we liue, (may some say) seeing we haue peace within our borders there is no leading into capti­uitie, nor no complaining in our strectes, can this text set forth Psal 144. 14. the iniquities of the time, wherein sinne doth abound eue­ry where? yes, verely: and that very fitly: for although now we haue peace and tranquillitie, yet it was the coun­sell of wise Ioseph vnto the King of Aegypt, that in time of Gen. 41. [...]6. plentie, he should prouide for the famine to come: wee read of the Syrens that in faire weather they weepe, and in storme they reioice, thinking that after faire weather there wilbe a turbulent tempest, but after a full storme, a still caline, sic ut turgidum tran quillum mare, sic pacem bellum sequitur, as a boisterous sea followeth a smooth water, so warre commonly succeedeth a long peace, wherefore the 1 Cor. 10 12. Apostle Saint Peter warneth euery one that stands to take heede, least he fall, [...] And it is I [...]ain locum & Ag [...]. the opinion of some diuines that the Prophet Dauid doth write this Psalme many yeares before their captiuitie, to giue them a sight of their future miserie; Propheta enimres futu­ras, & praeteritas saepissime tanquam presentes narrat, for a Pro­phet many times doth shew thinges past, and to come, as though they were present. Againe wickednesse being the cause of their wretchednesse, and sinae an occasion of their captiuity the consideration whereof, will moue no doubt euery Christian mans heart with a Remorse for his former lewde led life: least his impious and wicked behauiour draw vpon him a greater miserie. And lastly if we will be­leeue the auncient writers, and some of the Moderne there is more mystically meant, then is literally vnderstood, [...] Tres­ser. 3. Frange osliterae, & inuenies medullam intelligent [...], break the bone of the letter, and within thou shall finde a marrow of spirituall matter, Puta lamentationem Ecclesiae militant is in hac terra, namely the lamentation of the Church militant [Page 4] afflicted in this world, which mourning may be well speci­fied by their reall weeping. Super flumina Babilonis [...]llic sedi­mus & fl [...]uimus, &c. By the riuers of Babylon we sate and wept, when we remembred Sion.

The people of Israel being deliuered from vnder the bondage of Egipt, and tyrannie of Pharaoh with a mighty hand, led along by a safe conduct thorough the wildernes; and at last by the prouidence of God brought, into that blessed land that did flow with milke and honnie; where be­ing in rest they built vnto themselues strong holdes, forts and citties for their safegard, and habitation; for the which benefits the Lord doth desire onely, that they obserue his lawes, and marke his statutes to keepe them; that they might inherit that good land: otherwise, if by their negli­gence therein, they did moue his wrath against them, then would he vtterly destroy them: as afterward came to passe, and at this day doth appeare; for being placed in prospe­ritie, and hauing all things according to their hearts de­sire, they following the perswa [...]ion of their wicked rulers, such as Ieroboam, Ahab, Ieho [...]akim, Z [...]dechi [...], and others 1. King. 12. 28. & 18. & 23. 37. spent their daies in van [...]ie in working wickednesse; and worshipping the workes of their owne hand; their hearts being fat, and grosse with [...]atnesse, forgot God that made Deut. 15. 32. them, and the strong God of their saluation. Wherefore the Lord did giue them ouer into the hands of their enemies many times to be ouercome of them. Many times were 2. King 24. & 25. & Ier. 22. 9. they beset and some of their tribes taken, as of Ephraim and Nepthalin: the Citie of Samaria being by them inha­bited, was of the King of Syria enuironed, and brought to Esa 8. & Esa. 9. 9. a great famine: the City of Ierusalem often besieged: as once of Antiochus, who did ransacke the Citie, spoile the temple of her ornaments; and brought many of the inha­bitants 1. Macab. 1. [...] to great miserie. But for all this, they did still con­tinue in their crooked waies, in working wickednesse, fol­lowing the steppes of Manasses, and doing according to all 2. King. 24. 3. that he did, wherefore at last the Lord did suffer Nebuk [...]d­ [...]noser the King of Babell with a great army of the Caldaeans [Page 5] to come vpon them, and carrie them away captiues into Babylon, where they did remaine for the space of seuentie yeares: so that it is the opinion of the most Diuines that this Psalme was composed after their returning from capti­uitie, to put them in minde of their former miserie, which they then did suffer. although some are of the opinion that it was made long before, as before hath been said.

In the Hebrew text wee haue no tide prefixed vnto his Psalme, but in the Greeke copies there is [...], And in the old Latine, Psalma [...] Dauid proper [...]re­miam. Theodoret doth reiect this as too audacious to bee [...]anu [...]. [...]. prefixed, the reason he giues is: because sere [...] was neuer in Babylon; but if yee marke the title aright, you shall not finde any thing, wherby he doth allo word [...]a [...]low his be­ing in Babylon, but only in that this Psalme doth agree with the lam [...]nations which Ieremie made of their exp [...]iuit [...]e by the spirit of prophesie, therefore not to be so much reiected. There is something found in an Hebrew copie which will Ag [...] well agree with this title, as, when Nab [...]z [...]n, Nebu­chadon [...]ser the king; chiefe Steward did b [...]ng Ieremie a­long, with the people into the view of Babel: he put him to his choise, wher her he would remaine with the people in miserie; or returne backe againe to Ierusalem there to haue his libertie, and he chusing rather to returne for to en­ioy his libertie, the people for his absence did take vp this mournefull song, super [...]na Babylonis &c. by the w [...]s of Babylon. But for the title, or the writer it is not so mate­riall, as to know that the spirit of God was the enditer here­of, and that it was written for our instruction, quae unque 1. Cor. 10. 11. scripta ad nostr [...]m aedificationem scripta, saith the Apostle Saint Paul, whatsoeuer things are written, are for our lear­ning vpon whom the endes of the world are come.

• This whole Psalme diuided is two fold
  • [...], Narrati [...]us, a Narration of
    Diuision or parts.
    a story, to the seuenth verse.
  • [...], Precati [...]us, or a praier, against their enemies, to the end.
• [Page 6] This verse being part of the Narratiue part it containes two things
  • Their Affliction.
  • Their Affection.
• In their affliction two things
  • Their Action.
  • The places scituation.
• The Action two fold
  • Their gesture, sedimus, wee sate.
  • Their mournefull behauiour, fleuimus, we wept.
• The places scituation two fold
  • Generall, Babel.
  • particular, by the riuers of Babel
• Their Affection in two things
  • The manner by introduction, remember.
  • The matter by description, Sion.

But right honorable, right worshipfull, and welbeloued, if you will vouchsafe to consider the words verbatim or di­uisim euery one by it selfe, you shall finde the whole storie very patheticall, and full of pitie.

• 1 They were not admitted to dwell in their citties nor townes, but exposde to the riuers side, there­fore pitifull.
• 2 The place was barbarouse and idolatrouse where they could haue no solace to their soule being Babel, therefore pitifull.
• 3 The time of their miserie not short, but for a long space which is signified by the word sitting, there­fore pitifull.
• 4 All the time of their captiuitie, they haue no com­fort, for they spend their whole time in Lamenta­tion, therefore pitifull.
• 5 It is not the present miserie that doth afflict them, but a remembrance of their former happinesse, therefore pitifull.
• 6 Neither any worldly want, that doth grieue them but the defect of the word which they had for­merly [Page 7] that doth onely vexe them, therefore pitifull.
  • So that whether you dismember them into parts, or collect them into a briefe s [...]mm [...],
    • The totall shalbe nothing but pitie, passi­on and matter of Lamentation.

And first of their first action, which is set downe in [...]od. 12. [...]. their gesture, wherein we haue the diutuinitie of the time. If they had stood vpon there feete with their staue, in their hands and their loynes gift, like the Israelites at caring of the Pas [...]ouer, they might had some hope of their de [...]erance. Or if they had made any progresse at all, although it had beene with neuer so slow a pace, by remoouing of their tent euery day as they did in the wildernesse▪ yet after the space of forty yeares, they might had hope to come to their wished home; but to be brought to Babel that barba­rouse place, and thither to the bankeside of their Riuers, their recouerie is vncertaine, for their deliuerance at the soonest is after the space of seuentie yeares prophesied by the Prophet Ieremie; to go forward they cannot, super s [...]u­mina sedent, they sit by the riuers side, to go backeward they Ierem. 25 11. are not able for they are detained in captiuitie, if they turne to either hand, to passe thorough their countrey, the peo­ple is barbarouse, the kingdome is Caldea, the prouince Babel, sedere oportet, they must sir downe by their bankes, which doth signifie a diuturnitie of time. A malefactor S [...]. being apprehended vpon some heinous crime, and brought before a Iudge, so long as he is vnconuicted he will haue some hope of his deliuerie, may after sentence past, he will thinke all the way as he goeth to the place of tor­ment, that some friend or other will vse some meanes to repriue him; but when he comes to the place of execution, seeing all hope past, nec vltra spes est, he takes vp his resolu­tion singing this strange dutie of illic sedimus, remem­bring his former time which he spent in his wicked waies, which cannot be recalled, for the sentence is irreuocable, all meanes fallible, vndergo he must for a iust recompence [Page 8] of his euill deedes: sedere oportet doth much perplex him as it doth here the [...]tes. For the great time that they spent in decking and decoring of their Idols, after the man­ner of the heathen round about them, they did worshippe the workes of their owne handes and went a whoring af­ter strange gods. Now haue they time enough ab al [...]e­g [...] [...], being freed from all businesse, to crie peccaui if that can any way auaile them. Much time did they spend in lasciuiousnesse, rioting, and prophanesse, som­time, in pleasing their pallate with daintie rare, some­times in swilling of their paunch with the deluge of drun­kennesse, to stirre vp their concupi'cible lust to wanton­nesse: they saie downe to eate and drinke and rosevp to play. Much time did they spend in pride and vanitie; in decking their bodies, and currying of their Carkasses, ac­cording Cor. 1. 10. 7. to their phantasticall humours, for an o [...]tentation of their Lucifer-like spirits: Wee haue heard of the pride of Esa. 16. 6. Moab, of his pride, and arrogantie, for he is very proude. But now they haue time enough to tame their flesh, and to bring their bodies into subiection: their pride is turned into pouertie, their gay▪ clothing into [...]ack-cloth, and ashes, a fit liuery for their mournfull habite: sic hi qui no­luere per Prophetas sedari, iam extorres & contempti sedent: so that they that before would not be ruled by the Pro­phets and warned of them, now sit in banishment forsaken, and contemned of all men. This punishment doth the Lord threaten to come vpon the people for the pride of the women, & their wickednes, [...] as erit desolata & in ter­ra sedebit, their citie shall be desolate, and the people shall Esa. 3. 26. sit solitarie vpon the ground, the punishment that the spi­rit doth inflict vpon that whore, that hath made the whole world drunke with her fornications, is this, quantum fuit in delicijs tantum date illi tormentum, In a much as she liued in Apo. 18. 7. pleasure, in so much giue her torment, and sorrow, for the long time that they spent in plentie, they spend the rest of their time in penurie, for taking their pleasure in full mea­sure; Now are they perplexed with sorrow aboue measure, [Page 9] illic sedimus is worthy of obseruation, and remarkable here in this place.

Remember this all ye that take so much delight, in pam­pering your flesh, and spend so much time in beautifying your bodies: [...]o [...] qui tamd [...] in delicus i [...]m sedetis: you that sit so long in your delights; if you repent not in time, and take heede vnto your waies: olim sed [...] in panis, you shall end, and consummate your daies euerlastingly in hell torments, Diue [...], while he liued, fared deliciously euery Luke. [...] day: and the text tels vs that he was gorgeously apparelled: did he take such delight in his decking, or did he spend so much time, in trimming of his body, as the young gallants of these times; surely I thinke yes, for Abraham doth vp­braid him herewith, Recordare mi silt, tu bona recepists in vit a V [...]. [...] tua: Remember my sonne that thou in thy life time didst take thy pleasure, and Lazarus receiued paine: wherefore thou art to mented, and he comforted; I haue read in a storie of a certaine man named Pambo, that on a time [...] looking out at a window, and perceiuing a woman spend a great time in trimming of her selfe, fell a weeping; and being demanded the cause, answered, haue not I great cause to weepe; to see yonder worme, consuming so long time in decking of her vglie carkase, to the sight of man: and I spend so small time in preparing my soule to God. If this man were aliue in these daies he would do nothing but weepe and lament; for let a man cast his eies euerie where, vpon the Clergie and Laytie, Priest and people, and he shall see all men taken in loue with their foule carkasses; but their soules they little regard: women will spend the whole halfe day in poudring, painting, and frizling of their lockes to the lustfull aspect of the passers by: and our young Gentlemen scorne that the weaker vessels, should out go them in these trickes; they will rather spend the whole day in phinifying of their phantasticall phisnomies to satisfie their lustfull Mistris eye, and not once a weeke bestow one smoothing of their soules: which if they doe by comming to the church once a week it is but for a shew [Page 10] only like their spangled roses; and glistering garters; it is [...]or no profit: but let them know that although now they spend their time in pleasure, the time shall come that illie sedimus the remembrance of it shall torment them aboue measure, as it doth here in this place the Israelites: and so I proceede to the second action.

By their second action their miserie is much aggrauated, [...] par qu [...]sium [...]. [...] second [...] a mou [...] ­ [...] [...]our. for although they had been detained for a long time in captiuitie; and yet had had all necessaries to comfort them; their case had not been so miserable: but being depriued of their bodily sustenance, remaining in captiuitie: and abridged of their soules solace, which was the comfort they receiued in Sion: they spend their whole daies in la­mentation: cura dolor (que) anim [...], alimenta fuere. Teares were their meate and drinke night and day; their estate is most pittifull; The eye is the mindes messenger, whereby wee conceiue the imagination thereof: a sorrow bred in the heart, can by no meanes be better expressed then by an in­undation of teares: dum bene se habebant, ne l [...] hryma qui­dem ab illis extorqueri poterat: While they liued in prospe­ritie, their could not one teare be drawne from them: [...]gnaui enim, & stolidi est, lachrymas effundere: it is the signe of a Dastard, to weepe like a childe: sed aduersa fortuna, facile ri [...]ulos emittunt: but now being sent into banishment they send forth a fountaine of teares. Saint Ambrose doth very well note the greatnesse of Peters griefe; in that hee did weepe, and vtter no words; cur [...] l [...]ues loquuntur, ingen­tes Ambros: [...]n la­thrymas Petri. stupent: The greater our griefe is, the more silent we are, they weepe vncessantly, but not a word they do vtter: to expresse thei [...] fulnesse of griefe: fleuimus is sufficient to set it forth. There be three sorts of teares obserued of the auncients, which may be well exemplified by the autho­rity of Scripture.

• Deuotionis,
• Compassionis,
  Labrymarum [...] gener [...].
• Et contritionis,

• That is
  • Of deuotion.
  • Of compassion.
  • And of contrition.

[Page 11] Teares of Deuotion wee haue in Dauid, who out of an 1. [...]. Psal. 6. 6. holy deuotion did water his couch night and day with his teares. Teares of compassion we haue in Ieremie; that doth compassionately weepe, for the miseries of other men. 2. [...]. O that mine head were a well of water and my eyes a fountaine [...]rem. [...]. 1. 2. of teares, that I might weepe day and night for the staine of the daughters of Sion; Likewise in Dauid, mine eies gush out with Psal. 119. 136. riuers of water because men keepe not thy law. Teares of con­trition 3. [...]. we haue in Peter, who after he had remembred, the error of his imbecillity, went out of the place, and wept bitterly. All which three sorts if we consider their teares Math. 16. 75. aright, we shall finde them to relish of deuotion; I am sure they are for it was an holy consideration of blessed Sion: that did moue them hereunto, dum recordaremur Sionis, doth expresse it: of compassion no doubt they are, for they are surely mooued by the griefe of others according to that of Saint Paul, weepe with those that weepe: omnes in vno Rom. 12. 15. peccant, omnes in vno pl [...]ntur & omnes simul lachrymas e­mittunt: they all offend in one transgression; they are all punished with one affliction; and all together send foorth teares of lamentation: fleuimus doth shew it. And of con­trition doubtlesse they are remembring their sinnes to haue been the cause of this their great miserie.

But right honorable, right worshipfull, and welbeloued if we diue in more deepely into this riuer of teares, arising from the deaw of their deuotion; drawen out from the weedes of their offences; by the fire of contrition: that we may cause some droppes thereof to fall vpon our faces, whereby we may shine gloriously before the lambe that sits vpon the throne: the cause thereof wee shall finde three­fold.

• Propter peccati commissionem,
  Causa [...] ­marum [...]. The cause of [...] weep [...] [...].
• Propter mundanam afflictionem,
• Propter virtutum defectionem,
  • That is
    • For their sinne committed which was the cause of their miserie.
    • [Page 12] For the punishment inflicted being in capti­uitie.
    • And for their graces ecclipsed, that before had not grace to preuent this danger.

And now hauing not the abilitie to performe those Christian duties that are required in releiuing those that are in miserie and necessitie.

The first cause of their weeping, is a chiefe cause of sor­row: and alwaies proper to the children of God; which Prima causa lament [...]s The first cause Tropter [...] com [...]m. For their sinne committed. Cor. respecteth more the offending of so gratious a God; then the punishment inflicted vpon them this is that which the Apostle Saint Paul, calls a godly sorrow, [...]: a sor­row towards God: being grieued only that they haue offen­ded so gratious and louing a father; which was the prodi­gall childes greatest greife: I haue sinned against heauen, and against thee; I am no more worthy to be called thy sonne: Est (que) Luke. 15. 18. pa [...] paenans quam meruisse minus; To an ingenious nature, it is more greife to deserue; then to suffer punishment: an instance of this; likewise we haue in Dauid, when the Pro­phet Nathan came vnto him, and did lay before him his sin by a similitude: the Prophets threatnings did not afflict him; the offence done against his God, did only vexe him. I haue sinned against the Lord. And in an other place, In te solum peccaui: Against thee onely haue I sinned and done this 2. Sam. 12. 13. Psal. 51. 4. Holcoth, in lib. Sap [...]. euill in thy sight. Holcoth maketh mention of a certaine bird, that hath the face and visage of a man; and yet is most fierce, and cruell, against man; and doth only feede vpon mans flesh: when it hath killed a man being dry, goeth to the brooke to quench his thirst: but looking down into the cleare water, and beholding his owne counte­nance, considering what it hath done, that it hath destroi­ed one of his owne likenesse, and image; returning pre­sently from the water, neither eates nor drinkes afterward; but goeth into the wildernesse, and their consumes him­selfe in displeasure, and so endes his daies in sorrow: this is the behauiour of euery good and godly Christian, consi­dering [Page 13] that by sinne he hath destroied the image of God in him, he doth consume away in displeasure, what heart is so hardned considering how the sinne of man hath pro­cured the death of the sonne of God: would not end his daies in sorrow and lamentation.

The second cause of their weeping is, for that wo [...]dly Se [...] ca [...] l [...]me [...]s. The second cause is [...]. For their r [...]ent in­ [...]ted. punishment inflicted that now they are sent into banish­ment. When the Lord cannot winne man by his mercies: he will turne to his iustice: to trie if by affliction hee can bring him to acknowledge his s [...]nne; they being in prospe­ritie at home, would neither hearken nor obey, but being now in banishment, and vnder captiuitie; they are drawne to lament for their offences. The heauie hand of Gods instice, is able to breake and bruise the hardest heart, and crush it in peeces; nay bring the most wicked, and impious man, to acknowledgement of his sinne. Kames heart is ouerqueld herewith, wherefore he mournes grieuously and cries out, my sinne is greater then can be forgiuen, it was Gen. 4. 1 [...]. not his hypocrisie, the murdering of his brother; nor any o­ther sinne, that he had committed: but onely the great punishment inflicted vpon him: that did prouoke him hereunto. Pharaoh tooke on greiuously and confessed his Exod. 9 27. sinne, it was not for a detestation thereof, but because of the plagues that were sent vpon him, and vpon his land. Saul is very sorrowfull, but it is because of Samuel [...] threat­ning, 1 Sam. 15. 2 [...]. Sunt quos peccasse paen [...]tet propter [...] displicet euim, latroni, peccatum; qu [...] [...]t August [...] ▪ [...]. vindictareuertitur ad crimma, saith S [...] Augustine. There be many (saith he) that are greiued for their sinne, because of the present affliction vpon them. A theife is so [...]ie for his offence, when he feeles the punishment, but it being once ouer; he fals to stealing againe. This no doubt is the second cause of their weeping, because of the heauie crosse laid vpon them.

The third cause of their weeping, is the want of grace, both in that they could not preuent the danger, before it did assault: as also, that now they cannot performe those [Page 14] duties which they ought vnto others in distresse; for the former Peter doth weepe exceedingly, being so forward a little before, and so peremptory to stand to his owne strength, that now should falter in the performance and become so weake: he mournes abundantly; Misit legatos, C [...]prian. lib. 2. pro suis doloribus lachrymas: dolorem probantes commissi cri­minis, & dolorem. Like Rachel that wept for her children, because they were not, euen so the children of God they weepe for their graces because they are not; Dauid doth Psal. 41. 3. protest that teares were his meat and drink night and day, because he knew the want in him, that without his grace he could not stand. And the Apostle Saint Peter doth crie out of this want in him: The good, that I would do, that I do not, but the euill that I would not do, that I do. Againe the defect of the duties which in performance they owe to their brethren in distresse is a great cause of their weeping, for they seeing the citie spoiled; the temple ransacked: the people carried into captiuitie; and they no waies able to help them, they cannot remember these things without great greife, fler [...]oportet, of necessitie they weepe, it is the greatest greife that can come to a kinde soule, to see ano­ther man in miserie, and not able to helpe him; this was Iobs greife, did not I weepe with those that were in trouble, was not my soule in heauinesse for the poore. This was Ieremies Iob. 30. 25. sorrow for the people being by the iudgement of God de­stroyed, that I might weepe for the slaine of the daughters of Sion: Whether it be for their sinnes committed, their I [...]r. 9. 1. punishment inflicted; or their graces ecclipsed: weeping I finde them, where I leaue them, vntill I enquire after the place of their abiding, and I finde it to be Babel.

The place is ominous, for if they had been banished into some priuate place, where they might haue had libertie to 3. locus gene­ralis. The place is [...]. exercise the duties of Religion, and to serue their God: al­though they had been detained for a long space; their exile had been the easier: but being exposed to Babel that barbarous place; their estate is more miserable. Babel here doth signifie, the prouince of Babilon, or countrey [Page 15] of Caldea: for the City of Babel, stood vpon one riuer Euphrates onely: but here there is mention of more then one, By the riuers of Babilon. The country was idolatrous: the people sauage: so that, to dwell in such a place was dangerouse. In this place was Bel and Dragon the two Idols of the Caldeans worshipped: and the cheife metropo­litan Citie Babel accursed. His foundation was laide in Gen. 11. [...]. pride, Come let vs builde a tower whose top may reach vnto heauen to get vs a name. It was finished by Nabuc [...]zzar Dan. 4 27. that proud puissant in ambition, Is not this great Babel which I haue built to the gloris of my maiestie by the might of my power. And the end thereof was confusion, for afterward it came to be an habitation of vncleane Diuels, as before was prophesied of it.

To dwell in such a place is greiuous to the children of God, Dauid [...]ies out of this miserie, Woe is me, that dwell Psal. 120. 5. [...]n Mesech; or haue my habitation so long among the tents of Kedar. A couetous worldling cares not where he dwelles; omne solum est ills patria; Euery dominion is a dwelling for him: to serue the Market, is all he lookes for in any place; that he may gaine by his commodity: although it bee to another mans great losse: but of all grei [...]es it is the greatest to a godly man to dwell in a lewd place, where there is no practice of religion, no goodnesse exercised, but altogether prophanesse and abhomination. This doth much vexe the Prophets spirit being constrained hereunto: Wo's mee that I Esa. 6. 6. dwell amongst a people of pollutea lippes: for the Prouerbe most commonly comes to passe in this: aliquid mali, propter vi­cinum malum; some euill doth happen, by reason of a wicked neighbor, either they are subiect to those plagues which the Lord doth threaten vpon the disobedient, being alwaies hanging ouer the wicked as wee see by Lot; that dwelling amongst the wicked Sodomites, was taken pri­soner Gen. 14. with them in the ouerthrow. Or else, they are likely to be tainted with them, dumspectant laesos, oculilaeduntur & [...]d. ipsi, they can hardly escape the wicked without receiuing some blemish of them. Righteous Ioseph being amongst [Page 16] the prophaneseruants in Pharaohs court, learning to sweare [...] of Pharaoh, if we then obserue the prophanesse Gen. 41. 15. of the place, or the imp [...]e [...]ie of the people of that place; we shall finde their case miserable, by reason of their habi­tation, and so I come to the fourth circumstance of their [...]. commiseration, that they did dwell by the bankesides, if they had been receiued into their Cities or townes where they might had s [...]er, for their safegard, then had they receiued some comfort; but being expelled from their Cities, and from thence to the Riuersides to remaine with­out shadow is a great miserie vnto them: super slumina se­dent: they remaine by the riuer side; in the countrey of Caldea, there were sundry r [...]rs, such as Euphrates, Ne­ [...]rd [...]a, Ahaua, and Tigris, which doth shew the place to bevery fruitfull; to encrease their greife, because they can­not be receiued into the Cities with them. The Caldeans darenot receiue them into their fellowshippe: Inimicis fi­dere, & cum illis habitare non tutum sentiunt, to trust their enemies, and to dwell with them they thinke it not safe enough, therefore are they exposed into the Riuerside, Io. 4 19. when the woman of Samaria came to lacobs well, shee re­tained some comfort of her lourney: for shee found the Messias; the Sauiour of the world; that was able to de­liuer; and did deliuer her from all her fornications: but here they come to the riuers of Bab [...]l, where they haue no hope of deliuerer nor comforter to help them, for the space of seuenty yeares. Although Agar sit sorrowfull for Gen. 16. 9. a while by the Well in the wildernesse, yet at last the An­gell came to comfort her: but here they sit a long space and haue no hope of Angell nor man to comfort nor re­leiue them. These waters may be well called Massah or Meribah of strife or tentation: Naturae enim repugnat, for it is against their nature, to be tied into such a barren place, hauing had such goodly aspects of their owne be­fore. Their goodly Orchards, gallant gardens, delicate fine walkes beset with fruitfull trees, and sweete bushes; is now conuerted into a barren bankeside ouergrowne with [Page 17] willowes: their pleasant parlors, braue [...]ls, and costly hung chambers, are now translated into a poore tent, not able to defend them from the raine nor tempest: hoc miseria ple­num: the more I do discend into their miserie, the grea­ter I findetheir greife to be aggrauated, and so much of their affliction.

In their affection wee haue first set downe the cause of The second part is their af­fection. their conceiued sorrow, which was the remembrance of their former happinesse. Dura satis miseris memoratio prisca bonor [...]: Of all miseries, it is the greatest to remem­ber the io [...]litie of our former life, this torment doth father Abraham adde vnto the rich glutton lying in hell for­ments, R [...]cardarem [...] sili, remember my senne that thou in Luke. thy life time receiuedst thy pleasure, which no doubt did afflict him more then all his former torments. Whileman is in prosperitie hee neuer thinke; of his future miserie, which when it doth assault, of all afflictions it is the greatest to remember his former happinesse, in [...]cissimum est in fortuny genus, meminisse fuisse foelicem: of all things it is the most vnhappie, to remember that we were once happie. King Cresus doth affirme this by that often repetition of Solon, when he was going to the place of torment, who Herod. [...] 1. did on a time bragge of his happinesse vnto Solon a Sage of Greece, and said that hee thought himselfe the happiest man that liued, vnto whom Solon replying said, no man can be said to be happie before his death, and being after­ward taken in battell of King Cyrus did vtter nothing but Solon, Solon, shewing that the remembrance thereof did onely vexe, and afflict him: surely the greatest punish­ment that the damned shall receiue in hell torments wilbe the remembrance of their former pleasure, Plungent quia mundum dilexerunt, plangent quia vitam non correxerunt, plangent quia paenam incurserunt, They shall weepe, because they haue loued the world; they shall mourne, because they did not amend, their life while they liued in the world. They shall lament because they did deserue, by their wickednesse, to come to that place of torment, when [Page 18] they departed out of the world, the remembrance of their former losse will be their greatest griefe. But to come to the height of their vnhappinesse, and to take a veiw of the depth of their miserie, it is no earthly thing that doth greiue them, only the comfort which they wanted of S [...]on, is all that vexe, them. When we remembred Sion, Mary sits Io. 11. very sorrowfull in a mournefull habite as long as Christ was absent from her, but when her sister Martha came and told her that the Master was come and called for her, O how speedily did she arise and embrace him ioyfully, the want of the comfort of the word of God is the greatest griefe that can come to a godly soule, Dauid accounts in his banishment this his greatest losse, and the people there in captiuitie lament for the defect here of, while they were in their owne countrey they did not account of it, they dis­pised the Prophets quid nobiscūcum illis, what haue we to do with such as prophesie euill vnto vs, but now being depri­ued of it, ô how they weepe for their want of it. Demost­henes being banished Athens, ô how he did weepe when he looked towards Athens, the Israclites being banished into Babilon, ô how they do weepe when they remember Sion. Sion was an eminent place in Ierusalem, where the Lord had set his name to be worshipped, and where onely, they did receiue comfort in the word. Agar she weepes because Gen. 16. 7. she is thrust out of her Masters house, they weepe, because they are put out of Sion, and debarred from their Masters presence in his house; Diues being in prosperitie did not regard the word of God, nor take any delight therein, but in aduersity lying in hell torments, he lamented▪ his care­lessenesse thereof, wherefore he wished Abraham to send Lazarus to his fathers house, to giue his brethren notice Luke. 16. of their neglect herein, least they should come into that place of torment.

Hauing spoken of the historicall sense, according as it happened vnto these Israelites really, may it please you right honorable, right worshipfull, and welbeloued, that I speake of the my sticall meaning. It is no allegorie which I [Page 19] handle; but onely a moralitie drawne from the true histo­rie, according to the opinion of all the auncient, as S. Au­gustine, lerome, Chrysostome, Hugo Cardinalis, Lyra, and o­thers, as also Marlorate and Musculus amongst the mo­de [...] ashrine the same. Saint Augustine hath made a great volume which he entitles de ciuitate Dei, the citie of God, where in hee comprehends all sorts of people into two, namely the Citizens of Babel and the Citizens of Ston, both which I haue mentioned in my text, the one in bon­dage vnder the tyrannie of the other, and in opposition one to the other, the one in Babel corpore, bodilie, but in S [...] animo, spiritually, Anima est vbi amat, non vbi animat, A [...]g. P [...]il. 3. 20. the soule is where it loues, not where it liues. [...] saith the Apostle S. Paul, our rule or gouernment, or as the vulgar hath it our conuersa­tion is in heauen. Omnis Catholicus (saith Saint Augustine) August. in [...]. debet scire, vnde ciues sumus, vnde peregrinamur. Euery Christian ought to know, to what citie we do belong, that sinne is the cause of our peregrination, and our iuslificati­on by grace in the merits of Iesus Christ, the matter of our deliuerance. But to leaue mysticall moralities and wrested allegories, I will onely make a comparison in this, betweene the World wherein we liue, and this Babel wherein the peo­ple of Israel did liue, comparatiuely.

This world wherein we liue may be well compared to [...] Babel, for sundrie reasons.

1 Propter munditiam, for the pompe and glory there­of, Babel was a rich place, and very fruitfull as the historio­graphers For [...] there of. Stra [...] Math. 4. 8. 9 do write of it, The World is fertill and very gor­geouse in shew; the Diu [...]l did reueale it vnto our Sauiour Christ, Omnia haec d [...]o, all these things will I giue thee: is, a description thereof. Diues fareth deliciously and goeth gorgeously euery day, Diues wants nothing in this world Luk 18. [...]9 that his heart can wish.

2. Propter affectionem, for the affection of her inhabi­tants, For their affe­ction. August. in [...] Babel habet suos amatores, pac [...] temporali consulentes, nihil vltra sperantes: saith Saint Augustine: the citizens of [Page 20] Babel desire no other dwelling, for there they haue taken vp their rest, the world hath her louers, doth not the rich man in the Gospell prouide onely for this life, Let vs eat Luke. 12. 19. and drinke: post mortem nulia voluptas, our life is short and tedious, let vs take our pleasure, that is present, for this is our Wis. 2. 6. lot and portion.

3. Propter afflictionem, for the affliction which they suf­fer, 3 For their affli­ction. Ioh. 16. 33. Babel is a place of torment for the Israelites, the World a place of affliction for the godly, for here they suffer vio­lence of the wicked: in munde pressuram sustinebitis, in the world you shall suffer affliction, was a cognizance giuen by our Sauiour Christ to know his flocke by, The Apostle Saint Paul doth iustifie it by his often miseries. A certaine Philosopher being sent into banishment, hee tooke it pati­ently, 2. Cor. 11. 23. and one day being vpbraided by an other as a dis­grace vnto him, answered mildely, sum ciuis mundi, shewing that as long as he was in this world he was subject to the Moler. in lo [...]. same affliction.

4. Propter confusionem, for the confusion of things in 4 For the confu­sion of all thing. it, let a man consider the world and all things in the world, the state of things and manners of men, and he shall finde nothing but confusion, as the word doth import. This [...] may be well said to be [...], because of the confusi­on of things both in Church and Common wealth, Coelum mari admixtum, parua magnis confusa, heauen and earth are confused together for vertue is hated, and vice is embra­ced, no man is regarded for his giftes; giftes, yes surely, si nihil attuleris this Homere for as, giftes carries all away In quad. Hist. now adaies. Amongst the Ʋenetians there were certaine magistrates that were called praegads, because at the first foundation of their Citie, men were entreated to take offices, but it is long since that order, it is now cleane worne out of vse, and especially in this Land, for now they are not entreated to enter into offices, but rather entreate, pray, and vse all meanes possible to haue them, and if I mistake not my selfe, they pay soundly for them, is not this confusion? what greater confusion can come to the [Page 21] Church, then Iudas and Symon Magus to shake hands to­gether, what will ye giue? and what shall I giue? then all must needes come to confusion: truly I thinke that such a confusion was neuer wrought in Babel, as is at this day practised in this Church, for they would not robbe their gods to beautifie themselues as these Latrones beneficiorum Mal. 3. 8. the Patrons of Benefices do. Let but a Iack-daw come to these Benefactors that bestow benefices, onely for their owne priuate commoditie with a purse in his mouth, (A birde that neuer came in at the doore; but at the window, or some little hole aboue) and he shall carry away the presentation before a man of worth, is not this confusion? nay it is condemnation vpon the delinquents. And shall I impute this abhomination onely vnto the Patrons: Many of them be Laymen, and cannot tell how to trie their Clarkes, but by the sense of feeling: there be other members in the Church, that are to be blamed for it, Let Elisha take heede that Gehez [...] his man be not the author of this confusion, and so bring destruction vpon his soule.

Is it not a great confusion when Bel and Dragon are worshipped in the Church, and idolatrie erected in the house of God, as it is in the Romish Church, where they giue that worship due and proper only to the Creator to the creature, They adore the host, kneele at the crucifixe, and inuocate Saints departed; which is a [...] a seruice due only vnto God: distinguish it as they will, to be imparted to no Creature Ego sum Dominus (saith the Lord by the Prophet) I am the Lord, this is my name, my glory will I giue Esay. 42. 8. vnto none, nor my praise vnto grauen Images. Like vnto the heathen their Churches gorgeously, they garnish inward­ly, and within they sacrifice vnto Deuils, where such abho­mination is wrought, it must needes bee Babel, nay that Apo [...]. Whore spoken of in the Reuelation that hath made the whole world drunke with her fornications, let vs, and all true Christians pray the Lord to turne their hearts, that they may see this confusion, or else to send a westerly winde [Page 22] and driue such Caterpillers into the sea.

But to leaue them to Gods censure, and come to the common wealth, and you shall finde, that these lawes and ordinances, that haue beene formerly or deined to good purpose, beare no sway in these daies. The law was in auncient time to be required at the Iudges mouth which thing is now greatly in practice, for the law now doth only depend on the Iudges voice. And I will not say, that the hea [...]ble Iudges of this land doe follow the footsteps of Samuels sonnes (looke after lucre) peruert iustice and 1. Sam. 8. 3. take rewards. I beleeue that neither cognatus aut argentum, bribe nor brother will cause them wrong their conscience, neither do I hope to heare of such confusion wrought by men that feare God Neuerthelesse looke into the intricate endlesse enrolling of their proceedings in law, and you shal finde a great confusion in making such demurres, and delaies in their proceeding that oftentimes it comes to passe when the matter long depending is brought to an issue, that then the summe of expenses shall weigh downe the worth of the sentence; is not this confusion? If the time would permit, I might take a view of all estates that by their fashion, I should finde a fit frame to make vp a Babel, Sycophants and flatteres are daily preferred, but Tom-teltroth little regar­ded, Dionisius was often wont to bewaile the state of [...] [...]ita Dionis. Princes, and especially in this, that men would not speake freely before them, whereby the truth was hidden from them, and Lewes the eleuenth the French King was wont to say that he had plenty of all things in his court, but of one, and being demanded what it was, answered, it was truth; if truth be wanting in King, courts what confusion is this to the common wealth. Sig [...] the Emperor was wont to account those Princes onely happie, [...] it would banish proud men out of their Courts, and being [...]n cour­teous and humble men in their places, hee did not speake of the expelling of Sicophants, [...]vers, diss [...], and tale-bearers, for (I thinke) he thought then that many of their Courts should remaine vnfurnished, if you runne [Page 23] thorough courts, citties, and countries to obserue them, you shall hardly finde any thing but confusion. The seruant rides on horse-backe, the Master walkes on foote; the body is onely had in estimation, for they wilbe sure to looke to the gilding of their goodly carkasses, Pluris opes nunc sunt quam prisci temporis annis, the body neuer more regarded, but for the soule it may starue, before it be resto­red of them. The Kings daughter is all glorious within Psal. 45 (saith the Psalmist) but Satans children are all gorgeous without, like painted sepulchers, that within are full of rot­ten bones,; thus yee see that Babel may be well compared to the world, for the world is Babel, and nothing in it, al­most but confusion, which if it be not redressed in this life will bring a subuersion vpon both body and soule in the world to come, and so I proceede with my comparison.

As the world may very well be compared to Babel, euen The things of this life, like vnto the riuers of Babel. so all the things therein, may be well compared into the Riuers of Babel, although Babel be a pleasant place, yet it hath riuers in it, which carries all away, all things in the world are vaine, momentarie and subiect to mutabilitie like vnto the riuers of Babel, both ebbe and flow. It is written of Sesostris a King of the Aegiptians, that he had Herod▪ his coach drawne with foure Kings, whom before he had conquered and one time perceiuing one of them to looke often backe did demaund the cause thereof, I doe (saith he) behold and obserue that part of the wheele which was lowest, becomes by and by highest, and the highest, lowest, cogito de mutatione fortunae, I note the vnstabilitie of things in this world, such surely is the estate of all things in this world, that there is nothing stable vnder th [...]e. Consider but the life of man, and you shall perceiue i [...] passe away like to the waters in the riuer as Gregorie Na­zianzene Greg. lib. 33. M [...]ral. cap. 7 doth well obserue it, quae velut à fontis sui origine nascendo surgit, sed ad ima defluens moriendo pertransit, which from our birth as from a fountaine we arise to the height of our yeares, but by passing away our daies in vanitie, in the end we fall into the gulfe of death, as the riuers runne [Page 24] into the sea, which the woman of Tekoah very well noteth vnto Dauid, omnes morimur, & sicut aquae dilabimur in ter­ram 2. Sam. 14 14. quae non reuertuntur: we all die, and like water wee are powred out vpon the ground, which doth not returne. Not only our liues but also all things in this world which we do possesse. Honor, preferment, riches, strength, all are momentanie, and subiect to alteration, they are of no continuance, for either wee are taken from them, or they depart from vs, what profit had the rich wretch in the Gospell of his great substance, when his soule was snatcht away that very night from him in the midst of his wealth, and what gaine get many couetous worldlings of their Luke. 12. 20. goods, when in the midst of their yeares they forsake them, to passe away from vs they hauemany euasions. The Pro­phet Ieremy saith that as a partridge doth hatch her yoong ones, and by her helpe in relieuing of them they come to Ierem. 17. 11. In [...] m [...]nto Arlet quod diu [...]r [...]s [...]ebat ligeū som groth, then they forsake her: euen so when a rich man hath taken great paines in heaping together riches in the midst of his daies they forsake him and leaue him like a foule. It is reported of Saladine the Emperor that mightie Monarch, that by his conquests obtained great wealth, on a time lying vpon his death bed, considering the vanitie and mutabilitie of earthly things, he commanded a sheete to be tied to a poule, and carried about the Citie, and crie behold Saladine that great rich and mighty Prince of Asia, for all his abundance in worldly things he carries nothing with him but this ragge. Wherefore the Apostle Saint Iohn did diswade all men and women from the loue there­of, Loue not the world neither any thing therein, for in it there is n [...]ing but vanitie, And the world shall passe away with 1. Ioh. 2. 17. the lust thereof, but he that fulfilleth the will of God abideth for euer.

And so from the comparison betweene the world and Babel I come to obserue the different behauiour betweene 1 The different behauiour of the godly and wicked. the Citizens of Babel, and the Citizens of Sion, and that in three things specified in my text.

1. The Citizens of Babel they sit in the midst of Babel [Page 25] [...]either can they perceiue these things sedent in fluminibus, they are so delighted with the pleasures thereof that they cannot see the confusion of them, but the children of God: sedent inxta flumina vel super flumina: sit neere to the riuers or by the bankside and discerne their abhomination, nei­ther will they be ouertaken with them. A man that walk­eth Sim [...] in the mist cannot perceiue whence it commeth nor whether it goeth, but if he betake him aside vnto some top of a mountaine neere adioyning, he shall discerne that it is nothing but a vapor arising from the serines and entrals of the earth, thickning in the cloudes, and vanishing in the aire: so long as the earthly mindes of couetous world­lings are ouershaddowed with the darknesse of ignorance, thickned with a greedie desire of worldly things, as grosse and palpable as the darke mist of Egypt, they cannot see, perceiue, nor vnderstand: a worldly man doth not vnder­stand these things that are of the spirit of God, as long as they are in the midst of them they cannot perceiue the vanitie, nor frailty of them, but if they would take them aside into the consideration of Sion, and bee lifted vp in their mindes with an holy meditation, they should per­ceiue that all the thinges of this life proceede from the bowels of the earth, and vanish away in the aire. The god­ly man he sees this, and therefore sits by them, and is not taken in delight with them, but the wicked man vnder­stands not, and therefore like a foole is ouertaken with Eccles. 31. [...]. them.

O that the rich wretched worldling would but conceiue this, that takes such pleasure in his riches, and increaseth his wealth by vnlawfull meanes, that sets his whole delight vpon the transitory things of this world, and sits in the midst of Babel, that as long as he dwels in the delight of these things he is subiect to confusion, surely I thinke hee would be more liberall to the poore, lesse hurtfull and en­uious to his neighbors, and put his riches to better vse, then now he doth when hee puts his money to vsury, but because he knowes not, nor perceiues he not in what dan­ger [Page 26] he is, therefore he cannot shunne it as long as he dwels in a greedie desire things coueting worldly he cannot see, but if he would betake him to a liberall distribution, and by an heauenly contemplation consider the estate of his present being, he should be able to discerne it.

Mathew sitting at the receipt of custome, following his couetous calling, with a greedle desire after coine, rose vp at Christs call, and followed him. I would to God that I could finde one soule sitting here, in a greedie desire after worldly things, that would be mooued with contrition of heart for their couetous behauiour, then should I thinke my selfe most happie in discharging my calling and win­ning one soule vnto God, and also that soule saued in Sion euerlastingly.

2 The Citizens of Sion spend not their time in mirth & 2 The second disteren c [...]. melodie as the wicked Babilonians do, but rather in sorrow & heauinesse; the wicked saith Iob (that liue in the delights of Babel) nihil vl [...]ra sperantes, looking for no other feli­citie but that which they presently possesse, spend their daies in mirth, solace, and feasting, and walke with their kinssolkes, friendes, wiues, and children, and suddenly they go downe to hell Iob. 21. 13. together, but the godly passe ouer their daies, in sorrow, heauinesse and lamentation, and in the end are carried of the good Angels, after the ending of their dolefull daies, into Abrahams bosome, we read in stories of former times, how that the holy men in the primitiue Church did passe ouer their daies in solitarinesse, praier, and fasting, as the Apostle to the Hebrewes doth very well obserue it, sed tem­pora mutantur, & nos mutamur in illis, the times are altered, Heb. 11. 29. for men and women delight in these daies to spend their time in dissolutenesse, rioting, playing and feasting, they did consider the miserie of this present Babel wherein they did liue, their frailtie to yeeld vnto the wicked allurements of that cursed Countrey. But, I think men and women in these daies hope for no more ioy nor pleasure hereafter, and therefore they make this life a recreation for their mi­sery to come, and satisfie themselues herewith, while they [Page 27] are here, but the wise man Salomon tell vs, that it is better Eccles. 7. 4. [...] to go into the house of mourning then into the house of feasting, because (saith he) where mirth is, there are the hearts of fooles, but where sorrow is, there are the hearts of wise men, wherefore our Sauiour pronounceth a bles­sing vpon those that lament in this life, for they shall be com­forted. Math. 5. 4. Aug. de [...]. [...] Aut continui dolores cruciabuut paenitentem vitam meam, aut cruciatus aeterni vexabunt puniendam animam meā, necesse est peccatorem slerivel hic, vel in futuro, saith Saint Augustine: Either continuall sorrowes, must afflict a mans penitent life, or else eternall torments shall vexe his dam­nable soule, and of necessitie a sinner must weepe either heere in this life, or hereafter. The hearts of worldly men are so glutted with excesse of worldly pleasure that to be sorrowfull for their sinnes they haue no leasure. Peter de­nies his Master, and Peter weepes bitterly for his trespasse, thou deniest thy Master daily and howerly by thy swea­ring, lying [...] and thy deceitfull actions, and yet thou neuer weepest for it, ipsi Petre statim demisit quia amarissimè fleuit, Amb. s. Ser. 46. si tu non sleas Christus non ad terespiciet noc tua culpa recedit, Our Sauiour Christ gaue Peter a present pardon vpon his mourning, if thou weepe not for thy transgression, neither will Christ looke towards thee, nor yet remit thy sinne, for that sentence of our Sauiour is against euery one that remaines hardened in sinne, except ye repent ye shall all like­wise Luke. 13. 3 perish. Mary Magdalene shee wept for her adulterie and fornication, but the Gallants of these times make it on­ly a matter of recreation, adolescentem scortari non est vitiū, to be wanton is but a tricke of youth. If a man durst aske many of these young Gentlemen that walke gallantly a­long the streetes, and they would ingeniously answere them, they might as Diogenes did being demaunded whe­ther he went, going from the Lacedemonians to the Athe­nians, eo à viris ad faeminas, I go from men to women, for Diog La [...]r [...] [...]it. Pl [...]l. to an harlet, to the stewes, or to a tobaco. shoppe is their fur­thest iourney. But why should I perswade men or women to a solitarie life, seeing there is nothing in this world but [Page 28] matter of miserie, therefore I should rather counsell them to take their recreation. Beloued, the wicked are too much giuen to worldly mirth, and therefore when any solitary fit ouertakes them they will take them to somelewd com­pany to driue away melancholy: but let vs take heede, when we are most secure in our merry moode, then is Sa­than most watchfull to winnow vs like wheat, while Iobs Iob. 1. 19. children are feasting in their elder brothers house, then the Diuell workes their ouerthrow. Awake therefore all yee that sleepe in the securitie of sinne, and fill vp your mea­sure of mirth beyond all measure, rouse vp yourselues ye that reioice in Babilon, and weepe for your transgressions. Awake ye drunkards and weepe, howle all ye drinkers of wine, Ioel. 1. 5. because of the now wine, for it shalbe pulled from your mouthes. Rouse vp your selues you Adulterers and Fornicators, that stretch your selues vpon the bed of fornication to fulfill your lusts, and lament for your vncleannesse, because, with­out yee repent, in your pollution ye shall perish. Ye Cone­tous-worldings 1. Cor. 6. arise from greedines, and from getting of vnlawfull goods, least yee be punished with Diues in hell Luke. 16. torments. And finally let vs all awake, arise and rouse vp our selues from sin and weepe and mourne for our trans­gressions. Auicen writeth that the Country of Caldea be­ing Auicen. lib 8. full of riuers, the Hart being wearied in chase, and coming to the riuerside, which she cannot passe, goeth vn­to the first man she seeth, braies and weepes to him for re­leife, and so is taken. Which let euery Christian man learn, to follow this example, that seeing himselfe beset with in­numerable enemies, wearied with the burthen of sin, let him turne to the man Iesiu who is able, and will deliuer him from all dangers. O that we had mindes to consider our misdeeds, hearts truly touched with a greife for sinne that they might relent, and eies of a spongie humor that by the distillation of our teares we might bedeaw our faces, that as Na [...] was clean sed from his leprosie, by washing 2. Kings. [...]. in the riuer Iordan; so wee being bathed in the pure foun­taine of teares of a contrite heart, may be thoroughly pur­ged [Page 29] from the filthinesse of sinne. There is a certaine riuer in Cecilia that if blacke sheepe be bathed in it, there wooll [...]. shall turne white immediately, such surely is the true nature of the fountaine of teares, for if thy sinnes were as red as scarlet, in them if thou bath thy selfe, they shalbe as white as wooll. When Pharaohs daughter did di'cent into the [...]xod. 1. riuer, she found a babe lying among the flagges, if thou discend into the riuers of teares thou shalt finde the babe Iesus comfortable to thy soule. Lachryma enim lauat quod [...] peccatumpolluit, Teares will wash that which our sinne [...] hath defiled. Teare, are silent praiers, they craue not and yet they obtaine pardon, they plead not a mans cause, and yet they receiue mercy saith Saint Ambrose, Peter by wee­ping was remitted, Susanna by weeping was deliuered from the false accusation, Ezechias by lamenting was restored to his former health, and his life prolonged let vs weepe then with Peter, lament with Mary Magdalene, mourne with Manasses, that our soules may be cleared from Satans false accusation, and our liues prolonged in that celestiall kingdome euerlastingly.

And lastly I come to the last obseruation, betweene the [...] The th [...]d difference. behauiour of the godly and wicked. The Citizens of Sion mourne for the want of it, but the Citizens of Babilon, nei­ther remember Sion, nor regard. The wordly man may perhaps somtime weep, but his [...]e the tears of Esau, only for want of the blessing, because he cannot get some great bargaine to the vndoing of his poore brother.

The carnall man may sometimes be sorrie, but it is the 2. Sam 13. 2. greife of Ammon, because he cannot fulfill his lust with his sister Thamar.

The Enuious man may perhaps greiue, but it is because of his brothers prosperous estate, inuidus alteri [...]s rebus ma­crescit opimis, the griefe of the wicked is only that they cannot do mischeife, but the sorrow of a godly soule, is when he wants some peaceable comfort to his soule, Sion is Nulla pax im­probis sed vis [...]o Sion [...] [...] grata his solace. The remembrance of Sion in respect of the de­priuation thereof is a great vexation vnto them. The com­fort [Page 30] that a godly man receiues by the word of God preach­ed vnto him cannot be expressed, of which when he is depriued like these Iewes in captiuitie, what a heauinesse brings it to his tender heart, Dauid being in banishment, Psal. 84. 3. accounts this his greatest losse, therefore he esteemes the sparrow and swallow happie, because they had libertie to lay their young neere vnto the altar of God, not that hee thought the birds did receiue any benefit hereby, but that he out of his compassionate affection, being rauished with a desire thereafter, doth vtter this patheticall depriuation, that he did want that which the birds did inioy, when the minde of man by an heauenly contemplation is rapt into the heauen of peace, to consider mans miserable estate in Babel, and his ioyfull and happie estate in Sion, he cannot expresse his greife without great lamentation, herefore wee Bernard. in Ca [...]. sigh and groane desiring to be dissolued, and be with Christ Iesus, da amantem & sensit quod loquer, euery soule that sighes for Sion, and hath his cogitation there doth conceiue what I say. O sancta Sion vbitotum stat nihil defluit, O blessed Sion where there is no penurie, no leading into captiuity, nor no complaining in her streetes, but peace and plenty with­in her borders for euermore, happie shall he be that shalbe admitted into her gates, to pertake of her solace that hee may sing Halelutah vnto the lambe that sits vpon the throne for euer and euer.

Hauing ended my text right honorable, right worshipfull, and welbeloued, it followes in the next place to speake of their iniquitie which was the cause of their miserie, and to paralell them with the sinnes of these times wherein wee liue, such as Idolatrie, shedding of innocent blood, pride, drun­kennesse, lasciniousnesse, and want of charity, as the scripture doth set them downe vnto us, but because the time hath preuented me, I will only leaue them to your godly consi­deration; first, because, I know these things haue been spo­ken against out of this place many times, and therefore you are not ignorant of the heinousnes of them. As also I speake vnto Christians, that haue the word of God daily [Page 31] preached vnto them, to diswade them from those and the like sinnes, and therefore a shame for such to bee tainted with them, it shalbe easier for Sodome and Gomorah, nay and Babel in the day of the Lords appearance, then for this Citie, because the word of God is so plentifully preached in it.

You right Honorable and worshipfull Magistrates of this Citie qui [...] Cooperatores dei estis, Gods vice­gerents 1. Cor. [...]. or assisters vpon earth, weigh diligently the charge that is committed vnto you, remember that you are exalted to that place of dignitie to represse iniquitie let not your too mild & meek spirit encourage the wicked to do euill, for foolish pittie may mar the City. Consider that the sword is not giuen vnto you in vaine, but to take vengeance on them that do euill, the daies are dangerous, the people im­pious, Rom. 135 they will hardly obey, but by constraint, let sin be your subiect to suppresse it, and the glorie of Sion the obiect of all your labors knowing that you stand alwaies in Gods sight, from whose presence nothing can be hid. I would to God that you had the spirit of Elias, and zeale of Phineas to suppresse sinne in the action. I would to God that the Magistrates of this City were like vnto the watchmen of Israel to search about the Corners thereof, and finde out the abhominations therein; to the oppressed be mercifull, to the wicked fierce, and terrible, that you being faithfull in a little, when your Lord and Master doth appeare he may make you rulers ouer great, and exalt you to that blessed Sion to remaine with him for euermore.

And you honorable Iudges, that are ordeined to deter­mine the cause of the oppressed; and to releiue the poore from wrong: let not the greatnes of the person, nor superio­rity of place; cause you to haue any regard; but only to the sinceritie of the cause. But let all iust iudges that wish to inhabite blessed Sion, haue only a respect vnto the truth of iustice, quia, non hominis, sed deiiudicium exercetis, because, Deut. 16. it is not mans cause but Gods which you take in hand; would to God that euery. Iudgo that sits vpon the bench of [Page 32] iustice would consider, before he did determine, the charge that is laide vpon him; if, but once the rrmembrance of righteous Sion, would come into his consideration, then would he feare to giue sentence contrary to the right of the cause; the want whereof causeth much confusion to be wrought in the land; let your scarlet robos put you in minde of righteous Iudgement. Remember that one day, (indicata r [...]iudic abitt Deus) those things which now you shusle vp without dexterity, shalbe opened again, & iudged with sinceritie, then neither your dialecticall distinctions; nor your phinicall fine phrases, nor your Masse of gracelesse coine shall any whit releiue you, for you shall be adiudged without mercy, that had no regard vnto the right of the cause sed si rectam proseratis sententiam, videbitis Sion: but if you haue been conscionable in giuing true sentence accor­ding to your vpright iudgement, you shall enioy peace­able Sion ioyfully for euermore.

And to conclude, You my beloued brethren, that heare mee this day; take heede vnto your selues, that you be not inueigled with glorious Babel; and taken with the delights thereof; least you perish in her confusion: let not the loue of any earthly thing, withdraw you from the loue of Sion: Weepe and lament for your sinnes; whereby you haue of­fended the Maiestie of your Maker: take vp a new resolu­tion, to reforme your liues, by an holy conuersation: in all your actions possesse your soules with a hope of enioying peaceable Sion, that at the end of your captiuitie, you being deliuered from all the miseries of this life, and translated into that happie Citie, of eternall blessednesse to raigne with Christ Iesus for euermore: vnto which place, the Lord for his mercy sake, through the merits of his sonne our Sauiour, bring euery one of vs; to whom; with his blessed spirit, (the tri-vn-God) be ascribed all glory, dominion, and power for euermore.

Amen.