THE BITTER WATERS OF BABYLON, OR THE MISERABLE Estate of the Citizens of ZION: Considered by the confusion of all things in this world. PROV. 22. 3. A prudent man seeth the plague, and hideth himself: but the foolish go on still, and are punished. HIERON: in lib. de hom. perfecto. Omnes sumus in minimis cauti, in maximis negligentes; hoc itaque fit, quia ubi vera vita sit ignor amus. LONDON, Printed by Edw. Griffin for Ralph Mab, and are to be sold in Paul's Churchyard, at the sign of the Greyhound, 1615. TO THE RIGHT HONOURABLE, RIGHT Virtuous, and truly Religious, JOHN, Lord RAMSEY, Viscount Hadington; and to the true Noble, and very Industrious Lady, ELIZABETH, the Vicountesse, his most loving Wife: All true happiness in this life, and eternal glory in the life to come. Right Honourable: I Need not be in doubt (as many men be) to choose a fit parsonage to patronize this mine Embryo, or my first Crude, and undigested meditations; seeing that (under God) I have from your Honours my present earthly being: and therefore may justly challenge as much interest in me as Paul did in Philémon, both myself and all my labours: for it hath been the gracious splendour of your Honourable kind favours, that hath so bountifully shined upon so base an object, (not through any deserts of mine obtained) Alas, I am too privy unto mine own wants, qui rudis & iners: not worthy to be named the same day with learned men: but that the bright Rays of your Honourable kind favour in this, are like unto the Royal Sun beams, that shine as bright in the poor man's cottage, as in the King's palace. Your worthiness in your Honourable attempts in promoting learning & religion, is an evident proof of your godly & religious disposition: without flattery, these I profess, which have had a more particular experience of your gracious favours: (For they need not false praises that abound with true,) And I appeal unto all those that have had a trial of your Honourable favours: which freely have been found amongst a great number both of inborn & foreigners: whereby your honourable names may be well registered amongst the worthies in this age, which no doubt, will remain in all ages, & never be blotted out in your honourable posterity. And lest that I should incur the censure of ingratitude, (which is a monster by nature) for all kindnesses received: I have cast this small mite into your treasury: that as I walk under the the safeguard of your honourable roof I may go in safety herein under your honours tuition: beseeching your Honours to accept of it as our Saviour Christ did the poor widows gift, because I give all that I have, hoping that you will not regard the meanness of the gift, so much as the mind of the giver, which if I lovingly find in your gracious acceptance, I shall think myself most happy in all mine essays: & shall daily pray (as by duty obliged) unto the God of mercy, for your honours happiness in this life, and everlasting happiness in the life to come. Your Honour's most humble and dutiful Chaplain and servant in the Lord JAMES FORSYTH. To the Christian Reader. Marvel not (gentle Reader) that I have divulged these my mean meditations; being preached in that Place from whence daily doth drop most sweet honey of divine eloquence: since that most of the learned that repair thither, are unwilling to publish their works; by reason of the multiplicity of printed sermons, that proceed from thence. There be two reasons that induce me hereunto: The one is, the encouragement I had by the Audience, that day whereon it was delivered: And secondly, the urgent entreaty of many of my especial friends; unto whom I owe myself and all service. Look not for eloquence, according to thine expectation; proceeding from such an eminent place: For I came not with eloquence of words; but evidence of the spirit: to persuade men and women to lament their lewd-led-life, that by their unfain dcontrition; they may prevent God's visitation in justice, for their transgressions, by the example of these Israelites being captivated for their offences. If any thing herein contained, in thy judgement, be too tart and bitter: Consider with what weapons, I, and all Gods faithful Ministers, do● come into the field to fight against God's enemies; the two-edged sword of God's Spirit doth divide between the Carnal and Spiritual man: the stone that David took up against Goliath did sink suddenly into his temples. The diseases of these times wherein we live, require such corrasives and bitter potions: for we are like unto Babel that will not be cured. When thou readest those things; gad not abroad, nor aim thou not at other men: descend into thine own Conscience, and feeling thyself wounded, apply these warily unto thine own soul: and so shalt thou be healed of thine infirmity. That this consideration may work some zeal of God's glory in thee; and that thou mayst daily increase more & more in the knowledge of his ways, I shall (as by duty bound, unto all faithful Christians) daily pray for thy happiness in this life, and eternal glory in the life to come with jesus Christ, and his holy Angels. Amen. Thine in the Lord JAMES FORSYTH. IT hath been the manner of most of the ancient, in former time; and at this day is retained in the Church, as a form, amongst the best Deans; to choose a text fitted for the time: and to speak out of the Scripture appointed for the day. Which order if I had observed, my text should have entreated, of mirth and melody, both in respect of the season of the year; and occasion of the feast; for of all seasons, this is most sweet, pleasant, and delicious, jam floridu aestas, quae spicea serta ovid. 2. Meta. gerit, Now it is flourishing summer, which brings forth the fragrant flowers: Nay this the merry month of May: if the occasion of the feast had led me to my text, the matter had been me odious, for by the revolution of this time every year, is specified unto us; the comfort which we receive by that sweet Comforter, sent down by jesus Act. 2. 1. 2. Christ upon the Apostles in visible signs, wherefore the Ancient in their Lythargie did term it a glorious time: In Missa pr● a●e. gloriosum hunc fecists diem, was their Anthem; And we observing the same in our Church pray the Lord to grant that we may rejoice in his holy comfort, in the Collect for Collect upon W●…mu●day. the day: either of which, if I had regarded, than my song had been solacious, or a song of degrees. But, I considering the iniquities of the time, and knowing that m●nare ready to enlarge their hearts too much with worldly mirth, and especially about this time of the year, wherefore I have changed my note into an elegiacal tune, which sounds nothing but weeping, mourning, and lamentation for worldly mirth is like unto pure wine, which not being mingled with some other scour, will draw drunkenness upon the receiver, in like manner earthly melody not being tempered with a meditation of death, or a consideration of a better life, it will drown the affecter with a greedy desire thereafter, and overwhelm him with an oblivion of his Creator: wherefore our Saviour took up a mournful song in the midst of the people's melody, in his journey to jerusalem; and herefore, it is, that I have chosen a doleful Luke. 19 41. ditty, which I am (by God's assistance) to read unto your godly audience, which may restrain our too much pleasure in worldly vanity. PSALM 137. 1. By the rivers of Babylon we sat, and wept: when we remembered Zion. Abrahams' servant receiving a message Gen. 24. 15. from his Master, to go into his father's house, and choose a wife of his own kindred for his son Isaac: did walk along diligently, and sta●ed nowhere, until he came unto the Well, whereout the women came to draw water, and there taken up his rest, found in that place his journey prosperous; to his Master's great comfort, and Isaac●● great profit as afterward did appear. Even so I receiving a commission, from the Diocesan of this Sea, to come to this place: did pass along by the sweet waters of holy write, willing to find out a fit place to bathe your souls in, took up my rest no where, until I came to the bitter waters of Babylon, and there finding the children of God mourning under captivity for a remembrance of their former happiness; I have addressed myself to find out the cause of their great misery, in their mournful behaviour, that thereout, I may draw some matter for our great comfort, and consolation. Nunquid fily sponsi lugerepossunt, quamdivest M●●h. 9 15. cum illis sponsus, saith our Saviour Christ in an other case, can the children of the bride chamber mourn as long as the bridegroom is with them; how can this text fit these times wherein we live, (may some say) seeing we have peace within our borders there is no leading into captivity, nor no complaining in our strectes, can this text set forth Psal 144. 14. the iniquities of the time, wherein sin doth abound every where? yes, verily: and that very fitly: for although now we have peace and tranquillity, yet it was the counsel of wise joseph unto the King of Egypt, that in time of Gen. 41. ●6. plenty, he should provide for the famine to come: we read of the Sirens that in fair weather they weep, and in storm they rejoice, thinking that after fair weather there willbe a turbulent tempest, but after a full storm, a still caline, sic ut turgidum tran quillum mare, sic pacem bellum sequitur, as a boisterous sea followeth a smooth water, so war commonly succeed a long peace, wherefore the 1 Cor. 10 12. Apostle Saint Peter warneth every one that stands to take heed, lest he fall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is I ●…ain locum & Ag●…. the opinion of some divines that the Prophet David doth write this Psalm many years before their captivity, to give them a sight of their future misery; Propheta enimres futuras, & praeteritas saepissime tanquam presentes narrat, for a Prophet many times doth show things past, and to come, as though they were present. Again wickedness being the cause of their wretchedness, and sinae an occasion of their captivity the consideration whereof, will move no doubt every Christian man's heart with a Remorse for his former lewd led life: lest his impious and wicked behaviour draw upon him a greater misery. And lastly if we will believe the ancient writers, and some of the Modern there is more mystically meant, then is literally understood, 〈◊〉 Tresser. 3. Frange osliterae, & invenies medullam intelligently, break the bone of the letter, and within thou shall find a marrow of spiritual matter, Puta lamentationem Ecclesiae militant is in hac terra, namely the lamentation of the Church militant afflicted in this world, which mourning may be well specified by their real weeping. Super flumina Babilonis ●llic sedimus & fl●uimus, etc. By the rivers of Babylon we sat and wept, when we remembered Zion. The people of Israel being delivered from under the bondage of Egypt, and tyranny of Pharaoh with a mighty hand, led along by a safe conduct through the wilderness; and at last by the providence of God brought, into that blessed land that did flow with milk and honey; where being in rest they built unto themselves strong holds, forts and cities for their safeguard, and habitation; for the which benefits the Lord doth desire only, that they observe his laws, and mark his statutes to keep them; that they might inherit that good land: otherwise, if by their negligence therein, they did move his wrath against them, than would he utterly destroy them: as afterward came to pass, and at this day doth appear; for being placed in prosperity, and having all things according to their hearts desire, they following the perswa●ion of their wicked rulers, such as jeroboam, Ahab, Ieho●akim, Z●dechi●, and others 1. King. 12. 28. & 18. & 23. 37. spent their days in van●ie in working wickedness; and worshipping the works of their own hand; their hearts being fat, and gross with fatness, forgot God that made Deut. 15. 32. them, and the strong God of their salvation. Wherefore the Lord did give them over into the hands of their enemies many times to be overcome of them. Many times were 2. King 24. & 25. & jer. 22. 9 they beset and some of their tribes taken, as of Ephraim and Nepthalin: the City of Samaria being by them inhabited, was of the King of Syria environed, and brought to Esa 8. & Esa. 9 9 a great famine: the City of jerusalem often besieged: as once of Antiochus, who did ransack the City, spoil the temple of her ornaments; and brought many of the inhabitants 1. Macab. 1. 〈◊〉 to great misery. But for all this, they did still continue in their crooked ways, in working wickedness, following the steps 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 Babel with a great army of the Caldaeans to come upon them, and carry them away captives into Babylon, where they did remain for the space of seventy years: so that it is the opinion of the most Divines that this Psalm was composed after their returning from captivity, to put them in mind of their former misery, 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 we have no tide prefixed unto his Psalm, but in the Greek copies there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And in the old Latin, Psalma● David proper ●…remiam. Theodoret doth reject this as too audacious to be ●…anu●. 〈…〉. prefixed, the reason he gives is: because sere●… was never in Babylon; but if ye mark the title aright, you shall not find any thing, whereby he doth allo word ●a●low his being in Babylon, but only in that this Psalm doth agree with the lam●●nations which jeremy made of their exp●iuit●e by the spirit of prophesy, therefore not to be so much rejected. There is something found in an Hebrew copy which will Ag●… well agree with this title, as, when Nab●z●…n, Nebuchadon●ser the king; chief Steward did b●…ng jeremy along, with the people into the view of Babel: he put him to his choice, where her he would remain with the people in misery; or return back again to jerusalem there to have his liberty, and he choosing rather to return for to enjoy his liberty, the people for his absence did take up this mournful song, super ●…na Babylonis etc. by the w●…s of Babylon. But for the title, or the writer it is not so material, 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, whatsoever things are written, are for our learning upon whom the ends of the world are come. This whole Psalm divided is two fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Narrati●us, a Narration of Division or parts. a story, to the seventh verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Precati●us, or a prayer, against their enemies, to the end. This verse being part of the Narrative part it contains two things Their Affliction. Their Affection. In their affliction two things Their Action. The places situation. The Action two fold Their gesture, sedimus, we sat. Their mournful behaviour, flevimus, we wept. The places situation two fold General, Babel. particular, by the rivers of Babel Their Affection in two things The manner by introduction, remember. The matter by description, Zion. But right honourable, right worshipful, and well-beloved, if you will vouchsafe to consider the words verbatim or divisim every one by itself, you shall find the whole story very pathetical, and full of pity. 1 They were not admitted to dwell in their cities nor towns, but exposed to the rivers side, therefore pitiful. 2 The place was barbarous and idolatrous where they could have no solace to their soul being Babel, therefore pitiful. 3 The time of their misery not short, but for a long space which is signified by the word sitting, therefore pitiful. 4 All the time of their captivity, they have no comfort, for they spend their whole time in Lamentation, therefore pitiful. 5 It is not the present misery that doth afflict them, but a remembrance of their former happiness, therefore pitiful. 6 Neither any worldly want, that doth grieve them but the defect of the word which they had formerly that doth only vex them, therefore pitiful. So that whether you dismember them into parts, or collect them into a brief s●mm●, The total shallbe nothing but pity, passion and matter of Lamentation. And first of their first action, which is set down in 〈…〉 odd. 12. 〈…〉. their gesture, wherein we have the diutuinitie of the time. If they had stood upon there feet with their stave, in their hands and their loins gift, like the Israelites at caring of the Passover, they might had some hope of their de●…erance. Or if they had made any progress at all, although it had been with never so slow a pace, by removing of their tent every day as they did in the wilderness▪ yet after the space of forty years, they might had hope to come to their wished home; but to be brought to Babel that barbarous place, and thither to the bankeside of their Rivers, their recovery is uncertain, for their deliverance at the soon is after the space of seventy years prophesied by the Prophet jeremy; to go forward they cannot, super s●umina sedent, they sit by the rivers side, to go backward they jerem. 25 11. are not able for they are detained in captivity, if they turn to either hand, to pass through their country, the people is barbarous, the kingdom is Caldea, the province Babel, sedere oportet, they must sir down by their banks, which doth signify a diuturnity of time. A malefactor S●…. being apprehended upon some heinous crime, and brought before a judge, so long as he is unconuicted he will have some hope of his delivery, may after sentence past, he will think all the way as he goeth to the place of torment, that some friend or other will use some means to reprieve him; but when he comes to the place of execution, seeing all hope past, nec ultra spes est, he takes up his resolution singing this strange duty of illic sedimus, remembering his former time which he spent in his wicked ways, which cannot be recalled, for the sentence is irrevocable, all means fallible, undergo he must for a just recompense of his evil deeds: 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 worship the works of their own hands and went a whoring after strange gods. Now have they time enough ab al●…eg●… 〈◊〉, being freed from all business, to cry peccavi if that can any way avail them. Much time did they spend in lasciviousness, rioting, and profaneness, sometime, in pleasing their palate with dainty rare, sometimes in swilling of their paunch with the deluge of drunkenness, to stir up their concupi'cible lust to wantonness: they say down to eat and drink and roseup to play. Much time did they spend in pride and vanity; in decking their bodies, and currying of their Carcases, according Cor. 1. 10. 7. to their fantastical humours, for an ostentation of their Lucifer-like spirits: We have heard of the pride of Esa. 16. 6. Moab, of his pride, and arrogantie, for he is very proud. But now they have time enough to tame their flesh, and to bring their bodies into subjection: their pride is turned into poverty, their gay▪ clothing into sackcloth, and ashes, a fit livery for their mournful habit: 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 upon the people for the pride of the women, & their wickedness, 〈◊〉 as erit desolata & in terra sedebit, their city shall be desolate, and the people shall Esa. 3. 26. sit solitary upon the ground, the punishment that the spirit doth inflict upon that whore, that hath made the whole world drunk with her fornications, is this, quantum fuit in delicijs tantum date illi tormentum, In a much as she lived in Apo. 18. 7. pleasure, in so much give her torment, and sorrow, for the long time that they spent in plenty, they spend the rest of their time in penury, for taking their pleasure in full measure; Now are they perplexed with sorrow above measure, illic sedimus is worthy of observation, 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 heed unto your ways: olim sed●… in panis, you shall end, and consummate your days everlastingly in hell torments, Diue●, while he lived, fared deliciously every Luke. 〈…〉 day: and the text tells us that he was gorgeously appareled: 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 think yes, for Abraham doth upbraid him herewith, Recordare mi silt, tu bona recepists in vita V●…. 〈◊〉 tua: Remember my son that thou in thy life time didst take thy pleasure, and Lazarus received pain: wherefore thou art tormented, and he comforted; I have read in a story of a certain man named Pambo, that on a time 〈◊〉 looking out at a window, and perceiving a woman spend a great time in trimming of herself, fell a weeping; and being demanded the cause, answered, have not I great cause to weep; to see yonder worm, consuming so long time in decking of her ugly carcase, to the sight of man: and I spend so small time in preparing my soul to God. If this man were alive in these days he would do nothing but weep and lament; for let a man cast his eyes every where, upon the Clergy and laity, Priest and people, and he shall see all men taken in love with their foul carcases; but their souls they little regard: women will spend the whole half day in powdering, painting, and frizling of their locks to the lustful aspect of the passers by: and our young Gentlemen scorn that the weaker vessels, should out go them in these tricks; they will rather spend the whole day in phinifying of their fantastical physiognomies to satisfy their lustful Mistress eye, and not once a week bestow one smoothing of their souls: which if they do by coming to the church once a week it is but for a show 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 above measure, as it doth here in this place the Israelites: and so I proceed to the second action. By their second action their misery is much aggravated, par qu●sium 〈◊〉. 〈…〉 second 〈◊〉 a mou●●●…●…our. for although they had been detained for a long time in captivity; and yet had had all necessaries to comfort them; their case had not been so miserable: but being deprived of their bodily sustenance, remaining in captivity: and abridged of their soul's solace, which was the comfort they received in Zion: they spend their whole days in lamentation: cura dolorque anim●●, alimenta fuere. Tears were their meat and drink night and day; their estate is most pitiful; The eye is the minds messenger, whereby we conceive the imagination thereof: a sorrow bred in the heart, can by no means be better expressed then by an inundation of tears: dum bene se habebant, ne l●● hryma quidem ab illis extorqueri poterat: While they lived in prosperity, their could not one tear be drawn from them: ●gnaui enim, & stolidi est, lachrymas effundere: it is the sign of a Dastard, to weep like a child: sed adversa fortuna, facile ri●ulos emittunt: but now being sent into banishment they send forth a fountain of tears. Saint Ambrose doth very well note the greatness of Peter's grief; in that he did weep, and utter no words; cur● l●ues loquuntur, ingentes Ambros: ●n lathrymas Petri. stupent: The greater our grief is, the more silent we are, they weep uncessantly, but not a word they do utter: to express thei● fullness of grief: flevimus is sufficient to set it forth. There be three sorts of tears observed of the ancients, which may be well exemplified by the authority of Scripture. Devotionis, Compassionis, Labrymarum 〈◊〉 gener●. Et contritionis, That is Of devotion. Of compassion. And of contrition. Tears of Devotion we have in David, who out of an 1. 〈◊〉. Psal. 6. 6. holy devotion did water his couch night and day with his tears. Tears of compassion we have in jeremy; that doth compassionately weep, for the miseries of other men. 2. 〈◊〉. O that mine head were a well of water and my eyes a fountain ●●rem. 〈◊〉. 1. 2. of tears, that I might weep day and night for the stain of the daughters of Zion; Likewise in David, mine eyes gush out with Psal. 119. 136. rivers of water because men keep not thy law. Tears of contrition 3. 〈◊〉. we have in Peter, who after he had remembered, the error of his imbecility, went out of the place, and wept bitterly. All which three sorts if we consider their tears Math. 16. 75. aright, we shall find them to relish of devotion; I am sure they are for it was an holy consideration of blessed Zion: that did move them hereunto, dum recordaremur Sionis, doth express it: of compassion no doubt they are, for they are surely moved by the grief of others according to that of Saint Paul, weep with those that weep: omnes in uno Rom. 12. 15. peccant, omnes in uno pl●…ntur & omnes simul lachrymas emittunt: they all offend in one transgression; they are all punished with one affliction; and all together send forth tears of lamentation: flevimus doth show it. And of contrition doubtless they are remembering their sins to have been the cause of this their great misery. But right honourable, right worshipful, and well-beloved if we dive in more deeply into this river of tears, arising from the dew of their devotion; drawn out from the weeds of their offences; by the fire of contrition: that we may cause some drops thereof to fall upon our faces, whereby we may shine gloriously before the lamb that sits upon the throne: the cause thereof we shall find threefold. Propter peccati commissionem, Causa ●…marum 〈◊〉. The cause of 〈◊〉 weeper 〈◊〉. Propter mundanam afflictionem, Propter virtutum defectionem, That is For their sin committed which was the cause of their misery. For the punishment inflicted being in captivity. And for their graces eclipsed, that before had not grace to prevent this danger. And now having not the ability to perform those Christian duties that are required in relieving those that are in misery and necessity. The first cause of their weeping, is a chief cause of sorrow: and always proper to the children of God; which Prima causa lament ●…s The first cause Tropter 〈◊〉 com●…m. For their sin committed. Cor. respecteth more the offending of so gracious a God; then the punishment inflicted upon them this is that which the Apostle Saint Paul, calls a godly sorrow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a sorrow towards God: being grieved only that they have offended so gracious and loving a father; which was the prodigal child's greatest grief: I have sinned against heaven, and against thee; I am no more worthy to be called thy son: Estque Luke. 15. 18. pa●● paenans quam meruisse minus; To an ingenious nature, it is more grief to deserve; then to suffer punishment: an instance of this; likewise we have in David, when the Prophet Nathan came unto him, and did lay before him his sin by a similitude: the Prophets threatenings did not afflict him; the offence done against his God, did only vex him. I have sinned against the Lord. And in an other place, In te solum peccavi: Against thee only have I sinned and done this 2. Sam. 12. 13. Psal. 51. 4. Holcoth, in lib. Sap●. evil in thy sight. Holcoth maketh mention of a certain bird, that hath the face and visage of a man; and yet is most fierce, and cruel, against man; and doth only feed upon man's flesh: when it hath killed a man being dry, goeth to the brook to quench his thirst: but looking down into the clear water, and beholding his own countenance, considering what it hath done, that it hath destroyed one of his own likeness, and image; returning presently from the water, neither eats nor drinks afterward; but goeth into the wilderness, and their consumes himself in displeasure, and so ends his days in sorrow: this is the behaviour of every good and godly Christian, considering that by sin he hath destroyed the image of God in him, he doth consume away in displeasure, what heart is so hardened considering how the sin of man hath procured the death of the son of God: would not end his days in sorrow and lamentation. The second cause of their weeping is, for that wo●dly See 〈◊〉 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 win man by his mercies: he will turn to his justice: to try if by affliction he can bring him to acknowledge his s●nne; they being in prosperity at home, would neither hearken nor obey, but being now in banishment, and under captivity; they are drawn to lament for their offences. The heavy hand of God's justice, is able to break and bruise the hardest heart, and crush it in pieces; nay bring the most wicked, and impious man, to acknowledgement of his sin. Kames heart is overqueld herewith, wherefore he mourns grievously and cries out, my sin is greater than can be forgiven, it was Gen. 4. 1●. not his hypocrisy, the murdering of his brother; nor any other sin, that he had committed: but only the great punishment inflicted upon him: that did provoke him hereunto. Pharaoh took on grievously and confessed his Exod. 9 27. sin, it was not for a detestation thereof, but because of the plagues that were sent upon him, and upon his land. Saul is very sorrowful, but it is because of Samuel● threatening, 1 Sam. 15. 2●. Sunt quos peccasse paen●tet propter 〈…〉 displicet evim, latroni, peccatum; qu●…●…t August 〈◊〉▪ 〈…〉. vindictarevertitur ad crimma, saith S●… Augustine. There be many (saith he) that are grieved for their sin, because of the present affliction upon them. A thief is so●●ie for his offence, when he feels the punishment, but it being once over; he falls to stealing again. This no doubt is the second cause of their weeping, because of the heavy cross laid upon them. The third cause of their weeping, is the want of grace, both in that they could not prevent the danger, before it did assault: as also, that now they cannot perform those duties which they ought unto others in distress; for the former Peter doth weep exceedingly, being so forward a little before, and so peremptory to stand to his own strength, that now should falter in the performance and become so weak: he mourns 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, even so the children of God they weep for their graces because they are not; David doth Psal. 41. 3. protest that tears 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 cry out of this want in him: The good, that I would do, that I do not, but the evil that I would not do, that I do. Again the defect of the duties which in performance they owe to their brethren in distress is a great cause of their weeping, for they seeing the city spoiled; the temple ransacked: the people carried into captivity; and they no ways able to help them, they cannot remember these things without great grief, fler●oportet, of necessity they weep, it is the greatest grief that can come to a kind soul, to see another man in misery, and not able to help him; this was jobs grief, did not I weep with those that were in trouble, was not my soul in heaviness for the poor. This was jeremy's job. 30. 25. sorrow for the people being by the judgement of God destroyed, that I might weep for the slain of the daughters of Zion: Whether it be for their sins committed, their I●r. 9 1. punishment inflicted; or their graces eclipsed: weeping I find them, where I leave them, until I inquire after the place of their abiding, and I find it to be Babel. The place is ominous, for if they had been banished into some private place, where they might have had liberty to 3. locus generalis. The place is 〈◊〉. exercise the duties of Religion, and to serve 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 signify, the province of Babylon, or country of Caldea: for the City of Babel, stood upon one river Euphrates only: but here there is mention of more than one, By the rivers of Babylon. The country was idolatrous: the people savage: so that, to dwell in such a place was dangerous. In this place was Bel and Dragon the two Idols of the Chaldeans worshipped: and the chief metropolitan City Babel accursed. His foundation was laid in Gen. 11. 〈◊〉. pride, Come let us build a tower whose top may reach unto heaven to get us a name. It was finished by Nabuc●…zzar Dan. 4 27. that proud puissant in ambition, Is not this great Babel which I have built to the gloris of my majesty by the might of my power. And the end thereof was confusion, for afterward it came to be an habitation of unclean Devils, as before was prophesied of it. To dwell in such a place is grievous to the children of God, david ●●ies out of this misery, Woe is me, that dwell Psal. 120. 5. ●n Mesech; or have my habitation so long among the tents of Kedar. A covetous worldling cares not where he dwells; omne solum est ills patria; Every dominion is a dwelling for him: to serve the Market, is all he looks for in any place; that he may gain by his commodity: although it be to another man's great loss: 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 goodness exercised, but altogether profaneness and abomination. This doth much vex the Prophet's spirit being constrained hereunto: woe' me that I Esa. 6. 6. dwell amongst a people of pollutea lips: for the Proverb most commonly comes to pass in this: aliquid mali, propter vicinum malum; some evil doth happen, by reason of a wicked neighbour, either they are subject to those plagues which the Lord doth threaten upon the disobedient, being always hanging over the wicked as we see by Lot; that dwelling amongst the wicked Sodomites, was taken prisoner Gen. 14. with them in the overthrow. Or else, they are likely to be tainted with them, dumspectant laesos, oculilaeduntur & ●…d. ipsi, they can hardly escape the wicked without receiving some blemish of them. Righteous joseph being amongst the prophaneseruants in Pharaohs court, learning to swear 〈◊〉 of Pharaoh, if we then observe the profaneness Gen. 41. 15. of the place, or the impiety of the people of that place; we shall find 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 received into their Cities or towns where they might had s●…er, for their safeguard, than had they received some comfort; but being expelled from their Cities, and from thence to the Riversides to remain without shadow is a great misery unto them: super slumina sedent: they remain by the river side; in the country of Caldea, there were sundry r●…rs, such as Euphrates, Ne●…rd●a, Ahava, and Tigris, which doth show the place to bevery fruitful; to increase their grief, because they cannot be received into the Cities with them. The Chaldeans darenot receive them into their fellowship: Inimicis fidere, & cum illis habitare non tutum sentiunt, to trust their enemies, and to dwell with them they think it not safe enough, therefore are they exposed into the Riverside, Io. 4 19 when the woman of Samaria came to lacobs well, she retained some comfort of her lourney: for she found the Messias; the Saviour of the world; that was able to deliver; and did deliver her from all her fornications: but here they come to the rivers of Bab●l, where they have no hope of deliverer nor comforter to help them, for the space of seventy years. Although Agar sit sorrowful for Gen. 16. 9 a while by the Well in the wilderness, yet at last the Angel came to comfort her: but here they sit a long space and have no hope of Angel nor man to comfort nor relieve 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, having had such goodly aspects of their own before. Their goodly Orchards, gallant gardens, delicate fine walks beset with fruitful trees, and sweet bushes; is now converted into a barren bankeside overgrown with willows: their pleasant parlours, brave ●●ls, and costly hung chambers, are now translated into a poor tent, not able to defend them from the rain nor tempest: hoc miseria plenum: the more I do descend into their misery, the greater I findetheir grief to be aggravated, and so much of their affliction. In their affection we have first set down the cause of The second part is their affection. their conceived sorrow, which was the remembrance of their former happiness. 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 add unto the rich glutton lying in hell torments, R●cardarem● sili, remember my senne that thou in Luke. thy life time receivedst thy pleasure, which no doubt did afflict him more than all his former torments. Whileman is in prosperity he never think; of his future misery, which when it doth assault, of all afflictions it is the greatest to remember his former happiness, in●…cissimum est in fortuny genus, meminisse fuisse foelicem: of all things it is the most unhappy, to remember that we were once happy. King Croesus doth affirm this by that often repetition of Solon, when he was going to the place of torment, who Herod. 〈◊〉 1. did on a time brag of his happiness unto Solon a Sage of Greece, and said that he thought himself the happiest man that lived, unto whom Solon replying said, no man can be said to be happy before his death, and being afterward taken in battle of King Cyrus did utter nothing but Solon, Solon, showing that the remembrance thereof did only vex, and afflict him: surely the greatest punishment that the damned shall receive in hell torments willbe the remembrance of their former pleasure, Plungent quia mundum dilexerunt, plangent quia vitam non correxerunt, plangent quia paenam incurserunt, They shall weep, because they have loved the world; they shall mourn, because they did not amend, their life while they lived in the world. They shall lament because they did deserve, by their wickedness, to come to that place of torment, when they departed out of the world, the remembrance of their former loss will be their greatest grief. But to come to the height of their unhappiness, and to take a view of the depth of their misery, it is no earthly thing that doth grieve them, only the comfort which they wanted of S●on, is all that vex, them. When we remembered Zion, Mary sits Io. 11. very sorrowful in a mournful habit 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 joyfully, the want of the comfort of the word of God is the greatest grief that can come to a godly soul, David accounts in his banishment this his greatest loss, and the people there in captivity lament for the defect here of, while they were in their own country they did not account of it, they despised the Prophets quid nobiscuncum illis, what have we to do with such as prophesy evil unto us, but now being deprived of it, o how they weep for their want of it. Demosthenes' being banished Athens, o how he did weep when he looked towards Athens, the Israclites being banished into Babylon, o how they do weep when they remember Zion. Zion was an eminent place in jerusalem, where the Lord had set his name to be worshipped, and where only, they did receive comfort in the word. Agar she weeps because Gen. 16. 7. she is thrust out of her Master's house, they weep, because they are put out of Zion, and debarred from their Master's presence in his house; Dives being in prosperity did not regard the word of God, nor take any delight therein, but in adversity lying in hell torments, he lamented▪ his carelessness thereof, wherefore he wished Abraham to send Lazarus to his father's house, to give his brethren notice Luke. 16. of their neglect herein, lest they should come into that place of torment. Having spoken of the historical sense, according as it happened unto these Israelites really, may it please you right honourable, right worshipful, and well-beloved, that I speak of the my sticall meaning. It is no allegory which I handle; but only a morality drawn from the true history, according to the opinion of all the ancient, 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 civitate Dei, the city of God, where in he comprehends all sorts of people into two, namely the Citizens of Babel and the Citizens of Ston, both which I have mentioned in my text, the one in bondage under the tyranny of the other, and in opposition one to the other, the one in Babel corpore, bodily, but in S●… animo, spiritually, Anima est ubi amat, non ubi animat, A●g. P●il. 3. 20. the soul is where it loves, not where it lives. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle S. Paul, our rule or government, or as the vulgar hath it our conversation is in heaven. Omnis Catholicus (saith Saint Augustine) August. in 〈◊〉. debet scire, unde cives sumus, unde peregrinamur. Every Christian ought to know, to what city we do belong, that sin is the cause of our peregrination, and our iuslification by grace in the merits of jesus Christ, the matter of our deliverance. But to leave mystical moralities and wrested allegories, I will only make a comparison in this, between the World wherein we live, and this Babel wherein the people of Israel did live, comparatively. This world wherein we live may be well compared to 〈…〉 Babel, for sundry reasons. 1 Propter munditiam, for the pomp and glory thereof, Babel was a rich place, and very fruitful as the historiographers For 〈…〉 there of. Stra●… Math. 4. 8. 9 do write of it, The World is fertile and very gorgeous in show; the Diu●…l did reveal it unto our Saviour Christ, Omnia haec d●●o, all these things will I give thee: is, a description thereof. Dives fareth deliciously and goeth gorgeously every day, Dives 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 ultra sperantes: saith Saint Augustine: the citizens of Babel desire no other dwelling, for there they have taken up their rest, the world hath her lovers, doth not the rich man in the Gospel provide only for this life, Let us eat Luke. 12. 19 and drink: post mortem nulia voluptas, our life is short and tedious, let us 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. joh. 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 given by our Saviour Christ to know his flock by, The Apostle Saint Paul doth justify it by his often miseries. A certain Philosopher being sent into banishment, he took it patiently, 2. Cor. 11. 23. and one day being upbraided by an other as a disgrace unto him, answered mildly, sum civis mundi, showing 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 find 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, parva magnis confusa, heaven and earth are confused together for virtue is hated, and vice is embraced, no man is regarded for his gifts; gifts, yes surely, si nihil attuleris this Homer for as, gifts carries all away In quad. Hist. now adays. Amongst the Venetians there were certain magistrates that were called praegads, because at the first foundation of their City, men were entreated to take offices, but it is long since that order, it is now clean worn out of use, and especially in this Land, for now they are not entreated to enter into offices, but rather entreat, pray, and use all means possible to have them, and if I mistake not myself, they pay sound for them, is not this confusion? what greater confusion can come to the Church, than judas and Simon Magus to shake hands together, what will ye give? and what shall I give? then all must needs come to confusion: truly I think that such a confusion was never wrought in Babel, as is at this day practised in this Church, for they would not rob their gods to beautify themselves as these Latrones beneficiorum Mal. 3. 8. the Patrons of Benefices do. Let but a jack-daw come to these Benefactors that bestow benefices, only for their own private commodity with a purse in his mouth, (A bird that never came in at the door; but at the window, or some little hole above) and he shall carry away the presentation before a man of worth, is not this confusion? nay it is condemnation upon the delinquents. And shall I impute this abomination only unto the Patrons: Many of them be lay-men, and cannot tell how to try their Clerks, but by the sense of feeling: there be other members in the Church, that are to be blamed for it, Let Elisha take heed that Gehez● his man be not the author of this confusion, and so bring destruction upon his soul. Is it not a great confusion when Bel and Dragon are worshipped in the Church, and idolatry erected in the house of God, as it is in the Romish Church, where they give that worship due and proper only to the Creator to the creature, They adore the host, kneel at the crucifix, and invocate Saints departed; which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a service due only unto 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 give Esay. 42. 8. unto none, nor my praise unto graven Images. Like unto the heathen their Churches gorgeously, they garnish inwardly, and within they sacrifice unto Devils, where such abomination is wrought, it must needs be Babel, nay that Apo●. Whore spoken of in the Revelation that hath made the whole world drunk with her fornications, let us, and all true Christians pray the Lord to turn their hearts, that they may see this confusion, or else to send a westerly wind and drive such Caterpillars into the sea. But to leave them to God's censure, and come to the common wealth, and you shall find, that these laws and ordinances, that have been formerly or deined to good purpose, bear no sway in these days. The law was in ancient time to be required at the judges mouth which thing is now greatly in practice, for the law now doth only depend on the judges voice. And I will not say, that the healable judges of this land do follow the footsteps of samuel's sons (look after lucre) pervert justice and 1. Sam. 8. 3. take rewards. I believe that neither cognatus aut argentum, bribe nor brother will cause them wrong their conscience, neither do I hope to hear of such confusion wrought by men that fear God Nevertheless look into the intricate endless enrolling of their proceedings in law, and you shall find a great confusion in making such demurs, and delays in their proceeding that oftentimes it comes to pass when the matter long depending is brought to an issue, that then the sum of expenses shall weigh down 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 find a fit frame to make up a Babel, Sycophants and flatteres are daily preferred, but Tom-teltroth little regarded, Dionysius was often wont to bewail the state of 〈◊〉 ●ita Dionis. Princes, and especially in this, that men would not speak freely before them, whereby the truth was hidden from them, and Lewes the eleventh 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 only happy, 〈◊〉 it would banish proud men out of their Courts, and being ●n courteous and humble men in their places, he did not speak of the expelling of sycophants, ●…vers, diss●…, and talebearers, for (I think) he thought then that many of their Courts should remain unfurnished, if you run through courts, cities, and countries to observe them, you shall hardly find any thing but confusion. The servant rides on horseback, the Master walks on foot; the body is only had in estimation, for they willbe sure to look to the gild of their goodly carcases, Pluris opes nunc sunt quam prisci temporis annis, the body never more regarded, but for the soul it may starve, before it be restored of them. The King's daughter is all glorious within Psal. 45 (saith the Psalmist) but Satan's children are all gorgeous without, like painted sepulchres, that within are full of rotten bones,; thus ye 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 subversion upon both body and soul in the world to come, and so I proceed with my comparison. As the world may very well be compared to Babel, even The things of this life, like unto the rivers of Babel. so all the things therein, may be well compared into the Rivers of Babel, although Babel be a pleasant place, yet it hath rivers in it, which carries all away, all things in the world are vain, momentary and subject to mutability like unto the rivers of Babel, both ebb and flow. It is written of Sesostris a King of the Egyptians, that he had Herod. his coach drawn with four Kings, whom before he had conquered and one time perceiving one of them to look often back did demand the cause thereof, I do (saith he) behold and observe that part of the wheel which was lowest, becomes by and by highest, and the highest, lowest, cogito de mutatione fortunae, I note the unstability of things in this world, such surely is the estate of all things in this world, that there is nothing stable under th●…e. Consider but the life of man, and you shall perceive i●… pass away like to the waters in the river as Gregory Nazianzen Greg. lib. 33. M●ral. cap. 7 doth well observe it, quae velut à fontis sui origine nascendo surgit, sed ad ima defluens moriendo pertransit, which from our birth as from a fountain we arise to the height of our years, but by passing away our days in vanity, in the end we fall into the gulf of death, as the rivers run into the sea, which the woman of Tekoah very well noteth unto David, omnes morimur, & sicut aquae dilabimur in terram 2. Sam. 14 14. quae non revertuntur: we all die, and like water we are powered out upon the ground, which doth not return. Not only our lives but also all things in this world which we do possess. Honour, preferment, riches, strength, all are momentany, and subject to alteration, they are of no continuance, for either we are taken from them, or they depart from us, what profit had the rich wretch in the Gospel of his great substance, when his soul was snatched away that very night from him in the midst of his wealth, and what gain get many covetous worldlings of their Luke. 12. 20. goods, when in the midst of their years they forsake them, to pass away from us they havemany evasions. The Prophet jeremy saith that as a partridge doth hatch her young ones, and by her help in relieving of them they come to jerem. 17. 11. In 〈◊〉 m●nto Arlet quod diu ●r●s●ebat ligeun some growth, than they forsake her: even so when a rich man hath taken great pains in heaping together riches in the midst of his days they forsake him and leave him like a foul. It is reported of Saladine the Emperor that mighty Monarch, that by his conquests obtained great wealth, on a time lying upon his death bed, considering the vanity and mutability of earthly things, he commanded a sheet to be tied to a paul, and carried about the City, and cry behold Saladine that great rich and mighty Prince of Asia, for all his abundance in worldly things he carries nothing with him but this rag. Wherefore the Apostle Saint john did dissuade all men and women from the love thereof, Love not the world neither any thing therein, for in it there is n●●●ing but vanity, And the world shall pass away with 1. joh. 2. 17. the lust thereof, but he that fulfilleth the will of God abideth for ever. And so from the comparison between the world and Babel I come to observe the different behaviour between 1 The different behaviour of the godly and wicked. the Citizens of Babel, and the Citizens of Zion, and that in three things specified in my text. 1. The Citizens of Babel they sit in the midst of Babel ●either can they perceive 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 near to the rivers or by the bankside and discern their abomination, neither will they be overtaken with them. A man that walketh Sim●… in the mist cannot perceive whence it cometh nor whether it goeth, but if he betake him aside unto some top of a mountain near adjoining, he shall discern that it is nothing but a vapour arising from the serines and entrails of the earth, thickening in the clouds, and vanishing in the air: so long as the earthly minds of covetous worldlings are ouershaddowed with the darkness of ignorance, thickened with a greedy desire of worldly things, as gross and palpable as the dark mist of Egypt, they cannot see, perceive, nor understand: a worldly man doth not understand these things that are of the spirit of God, as long as they are in the midst of them they cannot perceive the vanity, nor frailty of them, but if they would take them aside into the consideration of Zion, and be lifted up in their minds with an holy meditation, they should perceive that all the things of this life proceed from the bowels of the earth, and vanish away in the air. The godly man he sees this, and therefore sits by them, and is not taken in delight with them, but the wicked man understands not, and therefore like a fool is overtaken with Eccles. 31. 〈◊〉. them. O that the rich wretched worldling would but conceive this, that takes such pleasure in his riches, and increaseth his wealth by unlawful means, that sets his whole delight upon the transitory things of this world, and sits in the midst of Babel, that as long as he dwells in the delight of these things he is subject to confusion, surely I think he would be more liberal to the poor, less hurtful and envious to his neighbours, and put his riches to better use, than now he doth when he puts his money to usury, but because he knows not, nor perceives he not in what danger he is, therefore he cannot shun it as long as he dwells in a greedy desire things coveting worldly he cannot see, but if he would betake him to a liberal distribution, and by an heavenly contemplation consider the estate of his present being, he should be able to discern it. Matthew sitting at the receipt of custom, following his covetous calling, with a greedle desire after coin, rose up at Christ's call, and followed him. I would to God that I could find one soul sitting here, in a greedy desire after worldly things, that would be moved with contrition of heart for their covetous behaviour, then should I think myself most happy in discharging my calling and winning one soul unto God, and also that soul saved in Zion everlastingly. 2 The Citizens of Zion spend not their time in mirth & 2 The second disterens c●. melody as the wicked Babylonians do, but rather in sorrow & heaviness; the wicked saith job (that live in the delights of Babel) nihil vl●ra sperantes, looking for no other felicity but that which they presently possess, spend their days in mirth, solace, and feasting, and walk with their kinssolkes, friends, wives, and children, and suddenly they go down to hell job. 21. 13. together, but the godly pass over their days, in sorrow, heaviness and lamentation, and in the end are carried of the good Angels, after the ending of their doleful days, into Abraham's bosom, we read in stories of former times, how that the holy men in the primitive Church did pass over their days in solitariness, prayer, and fasting, as the Apostle to the Hebrews doth very well observe it, sed tempora mutantur, & nos mutamur in illis, the times are altered, Heb. 11. 29. for men and women delight in these days to spend their time in dissoluteness, rioting, playing and feasting, they did consider the misery of this present Babel wherein they did live, their frailty to yield unto the wicked allurements of that cursed Country. But, I think men and women in these days hope for no more joy nor pleasure hereafter, and therefore they make this life a recreation for their misery to come, and satisfy themselves herewith, while they are here, but the wise man Solomon tell us, 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 fools, but where sorrow is, there are the hearts of wise men, wherefore our Saviour pronounceth a blessing upon 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 meam, necesse est peccatorem slerivel hic, vel in futuro, saith Saint Augustine: Either continual sorrows, must afflict a man's penitent life, or else eternal torments shall vex his damnable soul, and of necessity a sinner must weep either here in this life, or hereafter. The hearts of worldly men are so glutted with excess of worldly pleasure that to be sorrowful for their sins they have no leisure. Peter denies his Master, and Peter weeps bitterly for his trespass, thou deniest thy Master daily and hourly by thy swearing, lying● and thy deceitful actions, and yet thou never weepest for it, ipsi Petre statim demisit quia amarissimè flevit, Amb. s. Ser. 46. si tu non sleas Christus non ad terespiciet noc tua culpa recedit, Our Saviour Christ gave Peter a present pardon upon his mourning, if thou weep not for thy transgression, neither will Christ look towards thee, nor yet remit thy sin, for that sentence of our Saviour is against every one that remains hardened in sin, except ye repent ye shall all likewise Luke. 13. 3 perish. Marry Magdalene she wept for her adultery and fornication, but the Gallants of these times make it only a matter of recreation, adolescentem scortari non est vitium, to be wanton is but a trick of youth. If a man durst ask many of these young Gentlemen that walk gallantly along the streets, and they would ingeniously answer them, they might as Diogenes did being demanded whether he went, going from the Lacedæmonians to the Athenians, eo à viris ad faeminas, I go from men to women, for Diog La●r 〈◊〉 ●it. Pl●l. to an harlot, to the stews, or to a tobacco. shop is their furthest journey. But why should I persuade men or women to a solitary life, seeing there is nothing in this world but matter of misery, therefore I should rather counsel them to take their recreation. Beloved, the wicked are too much given to worldly mirth, and therefore when any solitary fit overtakes them they will take them to somelewd company to drive away melancholy: but let us take heed, when we are most secure in our merry mood, then is Satan most watchful to winnow us like wheat, while jobs job. 1. 19 children are feasting in their elder brother's house, than the Devil works their overthrow. Awake therefore all ye that sleep in the security of sin, and fill up your measure of mirth beyond all measure, rouse up yourselves ye that rejoice in Babylon, and weep for your transgressions. Awake ye drunkards and weep, howl all ye drinkers of wine, joel. 1. 5. because of the now wine, for it shallbe pulled from your mouths. Rouse up yourselves you Adulterers and Fornicators, that stretch yourselves upon the bed of fornication to fulfil your lusts, and lament for your uncleanness, because, without ye repent, in your pollution ye shall perish. Ye Conetous-worldings 1. Cor. 6. arise from greediness, and from getting of unlawful goods, lest ye be punished with Dives in hell Luke. 16. torments. And finally let us all awake, arise and rouse up ourselves from sin and weep and mourn for our transgressions. Avicen writeth that the Country of Caldea being Avicen. lib 8. full of rivers, the Hart being wearied in chase, and coming to the riverside, which she cannot pass, goeth unto the first man she seeth, braies and weeps to him for relief, and so is taken. Which let every Christian man learn, to follow this example, that seeing himself beset with innumerable enemies, wearied with the burden of sin, let him turn to the man jesiu who is able, and will deliver him from all dangers. O that we had minds to consider our misdeeds, hearts truly touched with a grief for sin that they might relent, and eyes of a spongy humour that by the distillation of our tears we might bedew our faces, that as Na●… was clean said from his leprosy, by washing 2. Kings. 〈◊〉. in the river jordan; so we being bathed in the pure fountain of tears of a contrite heart, may be thoroughly purged from the filthiness of sin. There is a certain river in Cecilia that if black sheep be bathed in it, there wool 〈◊〉. shall turn white immediately, such surely is the true nature of the fountain of tears, for if thy sins were as red as scarlet, in them if thou bathe thyself, they shallbe as white as wool. When Pharaohs daughter did di'cent into the exod. 1. river, she found a babe lying among the flags, if thou descend into the rivers of tears thou shalt find the babe jesus comfortable to thy soul. Lachryma enim lavat quod 〈…〉 peccatumpolluit, Tears will wash that which our sinne● hath defiled. Tear, are silent prayers, they crave not and yet they obtain pardon, they plead not a man's cause, and yet they receive mercy saith Saint Ambrose, Peter by weeping was remitted, Susanna by weeping was delivered from the false accusation, Ezechias by lamenting was restored to his former health, and his life prolonged let us weep then with Peter, lament with Mary Magdalene, mourn with Manasses, that our souls may be cleared from Satan's false accusation, and our lives prolonged in that celestial kingdom everlastingly. And lastly I come to the last observation, between the 〈◊〉 The th●d difference. behaviour of the godly and wicked. The Citizens of Zion mourn for the want of it, but the Citizens of Babylon, neither remember Zion, nor regard. The worldly man may perhaps sometime weep, but his ●e the tears of Esau, only for want of the blessing, because he cannot get some great bargain to the undoing of his poor brother. The carnal man may sometimes be sorry, but it is the 2. Sam 13. 2. grief of Ammon, because he cannot fulfil his lust with his sister Thamar. The Envious man may perhaps grieve, but it is because of his brothers prosperous estate, invidus alteri●s rebus macrescit opimis, the grief of the wicked is only that they cannot do mischief, but the sorrow of a godly soul, is when he wants some peaceable comfort to his soul, Zion is Nulla pax improbis sed vis●o Sion● 〈◊〉 grata his solace. The remembrance of Zion in respect of the deprivation thereof is a great vexation unto them. The comfort that a godly man receives by the word of God preached unto him cannot be expressed, of which when he is deprived like these jews in captivity, what a heaviness brings it to his tender heart, David being in banishment, Psal. 84. 3. accounts this his greatest loss, therefore he esteems the sparrow and swallow happy, because they had liberty to lay their young near unto the altar of God, not that he thought the birds did receive any benefit hereby, but that he out of his compassionate affection, being ravished with a desire thereafter, doth utter this pathetical deprivation, that he did want that which the birds did enjoy, when the mind of man by an heavenly contemplation is rapt into the heaven of peace, to consider man's miserable estate in Babel, and his joyful and happy estate in Zion, he cannot express his grief without great lamentation, herefore we Bernard. in Ca 〈◊〉. sigh and groan desiring to be dissolved, and be with Christ jesus, da amantem & sensit quod loquer, every soul that sighs for Zion, and hath his cogitation there doth conceive what I say. O sancta Sion ubitotum stat nihil defluit, O blessed Zion where there is no penury, no leading into captivity, nor no complaining in her streets, but peace and plenty within her borders for evermore, happy shall he be that shallbe admitted into her gates, to partake of her solace that he may sing Halelutah unto the lamb that sits upon the throne for ever and ever. Having ended my text right honourable, right worshipful, and well-beloved, it follows in the next place to speak of their iniquity which was the cause of their misery, and to parallel them with the sins of these times wherein we live, such as Idolatry, shedding of innocent blood, pride, drunkenness, lasciniousnesse, and want of charity, as the scripture doth set them down unto us, but because the time hath prevented me, I will only leave them to your godly consideration; first, because, I know these things have been spoken against out of this place many times, and therefore you are not ignorant of the heinousness of them. As also I speak unto Christians, that have the word of God daily preached unto them, to dissuade them from those and the like sins, and therefore a shame for such to be tainted with them, it shallbe easier for Sodom and Gomorah, nay and Babel in the day of the Lords appearance, then for this City, because the word of God is so plentifully preached in it. You right Honourable and worshipful Magistrates of this City qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cooperatores dei estis, God's vicegerents 1. Cor. 〈◊〉. or assisters upon earth, weigh diligently the charge that is committed unto you, remember that you are exalted to that place of dignity to repress iniquity let not your too mild & meek spirit encourage the wicked to do evil, for foolish pity may mar the City. Consider that the sword is not given unto you in vain, but to take vengeance on them that do evil, the days are dangerous, the people impious, Rom. 135 they will hardly obey, but by constraint, let sin be your subject to suppress it, and the glory of Zion the object of all your labours knowing that you stand always in God's sight, from whose presence nothing can be hid. I would to God that you had the spirit of Elias, and zeal of Phineas to suppress sin in the action. I would to God that the Magistrates of this City were like unto the watchmen of Israel to search about the Corners thereof, and find out the abominations therein; to the oppressed be merciful, to the wicked fierce, and terrible, that you being faithful in a little, when your Lord and Master doth appear he may make you rulers over great, and exalt you to that blessed Zion to remain with him for evermore. And you honourable judges, that are ordained to determine the cause of the oppressed; and to relieve the poor from wrong: let not the greatness of the person, nor superiority of place; cause you to have any regard; but only to the sincerity of the cause. But let all just judges that wish to inhabit blessed Zion, have only a respect unto the truth of justice, quia, non hominis, sed deiiudicium exercetis, because, Deut. 16. it is not man's cause but Gods which you take in hand; would to God that every. judgo that sits upon the bench of justice would consider, before he did determine, the charge that is laid upon him; if, but once the rrmembrance of righteous Zion, would come into his consideration, then would he fear to give 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 mind of righteous judgement. Remember that one day, (indicata r●iudic abitt Deus) those things which now you shusle up without dexterity, shallbe opened again, & judged with sincerity, than neither your dialectical distinctions; nor your finical fine phrases, nor your Mass of graceless coin shall any whit relieve you, for you shall be adjudged without mercy, that had no regard unto the right of the cause sed si rectam proseratis sententiam, videbitis Zion: but if you have been conscionable in giving true sentence according to your upright judgement, you shall enjoy peaceable Zion joyfully for evermore. And to conclude, You my beloved brethren, that hear me this day; take heed unto yourselves, that you be not inveigled with glorious Babel; and taken with the delights thereof; lest you perish in her confusion: let not the love of any earthly thing, withdraw you from the love of Zion: Weep and lament for your sins; whereby you have offended the Majesty of your Maker: take up a new resolution, to reform your lives, by an holy conversation: in all your actions possess your souls with a hope of enjoying peaceable Zion, that at the end of your captivity, you being delivered from all the miseries of this life, and translated into that happy City, of eternal blessedness to reign with Christ jesus for evermore: unto which place, the Lord for his mercy sake, through the merits of his son our Saviour, bring every one of us; to whom; with his blessed spirit, (the tri-un-god) be ascribed all glory, dominion, and power for evermore. Amen.