this was the first end propounded for it: Afterwards our English Zion cried aloud for prayers and tears too. And now God's Zion in Scotland cries as loud as any, All but one Zion, one Church, professing one Religion, and faith in Christ, yet each one labouring under 〈◊〉 several pressures, under in rage● and cr●●ll 〈◊〉.  
Here is the occasion of your Meeting now: a triple heavy and doleful spectacle you have to sad your eyes withal, whereas at first, you had but one. I hope your affections will be suitable, that as you are come, and here set down, so before you go away you will weep too, which me thinks you cannot choose but do, if as you ought, you will remember Zion.  
I will hold you no longer therefore from the Duty, you shall have a Discourse answerable thereunto, void of ornaments or dress at all, sad and plain, fit for 
(b) Debemus considerare in omni re, quid aptum sit & consemaneum tempori & personae, cum quid in dictis factisque deceat. Cic. in Orat. ad Brutum.  Mourners, may but Zion only be the better remembered by it, and that's all I shall desire.  
The words in themselves are part of that description which the Israelites make of their own woeful and lamentable condition, under the Babylonish captivity, wherein, as when they came out of Egypt, they had the red Sea before them, and Pharaoh and his Host behind them; So here, before them is the present condition they are in viz. sitting down and weeping, and their former state behi●●● them, which now they have lost, and are deprived of, and that is it which now they remember, their beloved Zion.  
I'll make but two parts of the Text; here is Paena 

Sensus, the punishment of sense, in the first words, sat down and wept.  
Damni, the punishment of loss, intimated in the last, when we remembered Zion: viz. that Zion which now we have lost.    
Or if you will have it plainer, you may observe three, 

1. Subjectum, the subject spoken of, We.  
2. Passio seu affectto, the passion or affection of this subject, Sat down, and wept.  
3. Ratio seu Causa utriusque, the reason of both, When we remember Zion.    
I could easily give you a more curious division, and I do confess, were I to make an Oration upon these words, me thinks I could find excellent matter enough, to please both ears and fancy too: But as a Divine I wave all such levitieses, and present you plainly with the sum of all; as if poor Israel, should thus have said:  
We unhappy Israel, once the beloved of the Lord, his Spouse, his Darling, his Wellbeloved; Nay we, 
Job 29.6.  who not long since wet our footsteps in Butter, and the rocks poured us out rivers of Oil, while the hand of the Almighty was upon our Tabernacle, and his Candle shone upon our head; Who wanted nothing of all outward plenty and prosperity that this world could afford: yet even We, for our manifold sins and transgressions against our God, for our rebellions and unthankfulness against our Maker, are cast now out of our own holy Land, out of Zion into Babylon, a land of heathens and Idolaters; nay, out thence too, out of their Towns and Cities, to the Rivers, to the waters side, where disconsolate and comfortless, we know not what to do, but only sit sadly down, yea, and weep for our sins, wherewith we have displeased our God: for the miseries our, sins have brought us into, but more especially for the sad, and heavy state, and condition, we have left our poor Zion in, all rent and torn in pieces, all ruined and destroyed: This, this is that which cuts us to the very heart 
(c) Nimis 〈◊〉 est record●tio Patriae, quae in hostiti retrae pro●●●● existere nam quanto haec a nara sentitur, ta●●o sit 〈◊〉 s●avior: 〈…〉 enim peregri 〈…〉, brop●●● domiciled crescie affect●●, C●●●. 〈◊〉 Psal. 137. Si 〈◊〉 est Patria, amara est peregrinatie; tota die Tribulati●, quando in patria non est delectatio. Aug. in Psal. , This makes us sit down and weep, when we remember Zion.  
I'll speak a little of the Subject here (we must not pass it wholly by, That's it this people complains so of, La●●. 1.12. Is it nothing to you all ye that pass by? behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me, in the day of his fierce anger) and therefore we will comprise it briefly under this twofold consideration.  
First, We God's people, and his ancient inheritance, to whom ever before this we have been dear and precious, and loved above any Nation under Heaven: We who were called by his Name, and amongst whom he himself dwelled in the midst, yet even we the children of the most Highest, (whiles other heathen folk about us are in plenty and prosperity) are driven to this sad exigent, to sit down and weep, having lost our Zion.  
Whence may you please to Observe the Truth of that which the Apostle Peter hath forewarned us of, 1 Pet. 4.17. That  
Judgements usually begin at the House of God,  
According to that precept of the Lord by the Prophet, Ezekiel 19.6. Slay utterly both old and young, and begin at my Sanctuary. Indeed our Saviour Christ hath long ago told us our doom, what we are to expect, Matth. 16.24. If any man will come after me, let him deny himself, and take up his cross 
(d) Nullus servus Dei sine tribulatione est, si putas te non ha●ere persecutiones, nondun caepisti esse Christianum, Aug.  and follow me. Deny, deny himself, thus denying himself and taking up his cross, he is then fit to follow Christ, and not before. To the same purpose Saint Paul hath told us 
(e) Act. 14.22. Gen. 39.20. Job. 2.8. 1 Sam. 23. Jer. 27.15. Act. 16.23.24. Act. 4 3. & 7. 5●. 2 King. 25.  That thorough manifold tribulations, we must enter into the Kingdom of God.  
I need not tyre you with Examples.  
He that has read of Joseph in prison, Job upon the dunghill; or David wandering in the Wilderness; of Jeremy in the dungeon; Paul and Silas in the stocks; Peter and John in prison; and Stephen under an heap of stones; of Jerusalem sacked; Israel discomfited, and Judah wasted; with infinite examples more of later days, may easily conceive the Truth of this, if these sad times have not already given him sufficient proof thereof to his cost, (it may be) in his own particular. Thus fares it with the righteous here, They are like the Sun hide many times with dusky clouds, like sweet Violets quite covered over with shady leaves, like precious Pearls, lodged in heaps of Sand and rubbish. This earthly Moon the Church (as one saith) as well as that in Heaven, hath her Fulls, and her Wanes; yea, and sometimes her Eclipses too, so long as she wanders in this Planetary world, it is in vain for her to expect any better; It is well for her when she is fixed above, if then she may be free from Change. Nor can it be expected it should ever be otherwise, since through all Ages, there has never wanted some to vex and trouble the peace of Zion.  
Before the Flood there was a bloody Cain, after him a proud Nimrod, than a cruel Pharaoh, 
Gen. 4. & 10. Exod. 1. Isa. 36 Act. 12.  after a blasphemous Senacherib, than a wicked Herod, after Nero, Caligula, Domitian, Lulian, with many more, and now at this day, worse than all, (like so many Hydra's heads, one springing up after another) the cursed race of Turk and Pope, of jesuite and Seminarie, the influence of whose rage and malice, we too dear feel all the three Kingdoms over.  
How hardly meanwhile would it go with the poor Israel of God, had not God in his mercy forewarned them of these things before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
2 Tim. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Use 1.  that whosoever will live godly in this life must suffer afflictions?  
Which should (me thinks) take away that stumbling block which has lain both in David and Ieremies, and the best of God's children's way, of being troubled at this as though some new thing had befalnc them, since it's no other, but what has been the lot of all God's Children through all Ages whatsoever.  
Yea, but what comfort in thy service thou great Landlord of heaven and earth (may some reply) if thou usest thy best servants so hardly? Nay, but rather peace, (murmuring Soul) for what art thou that repliest against God? If neither Examples of others, 
Rom. 9.20.  nor Gods constant dealing in all Times, nor his forewarning thee so oft, will serve the turn. Were it directly pertinent to this point (which I desire only to pass over in transitu) I could easily justify the proceed of my Maker, and give Reasons abundant of this the various dispensation of his providence towards the Sons of Men. As,  
First, to put a difference betwixt here and hereafter: The wicked usually have their heaven here, and their hell hereafter, the righteous contratily, have sorrow here, and joy when they come to a better place 
(f) Mali nihil habent in Coelo, vos nihil in mundo. Beda in sac. 1. Non te delectet virtditas faeni, sed time ariditatem ipsius. Justus vero ut Palina florebit; Palma in Novissimis pulchra est, Aspera radix in Terra videtur, sed pulchra coma sub Coelo est, sic erit tua pulchritudo in fine, etc. Aug. in Psal. 93. .  
Secondly, to show his care and Love of his own 
(g) Magis amat objurgator sanans quam adulaior dissimulans Aug. in Epist. ad Marc. . how? strange love you will say, always to be raking in their wounds and pressing them down with heavy burdens and afflictions, and yet this is that which the Spirit of God assureth, Heb. 12.6. Whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth 
(h) Asperioribus exercet Paeter filium quam Dominus Vernaculum, sed dura Patris non imparts to flagella, quia vult filium ineliorem esse quam servulum. Ambr. . And again, ver. 7. If ye endure chastening God dealeth with you as with sons, for what son is he whom the Father chasteneth not? And ver. 8. If ye be without chastisement whereof all are partakers, then are ye bastards and not sons.  
Thirdly, to humble them and keep them down, lest they grow wanton and forget God, it being usually proud jessuruns fault, as soon as ever he is grown fat, to kick against the Lord his God 
(i) Magnae est misericordiae nequitiou unpunitam non relinquere, necogatur damnara in gehenna. Aug .  
Fourthly, to stir up graces 
k Sic solet Deus afflictionibus exagitare, ut vasa Electiorus ev●●uentur nequitia, & impleantur gratia. Aug. Sinit Deus Justum incidere in miserias, ut virtutem quae in illo latebat ape ●●iorem reddat, Denique quae sunt haec ●mma nisi exerei●um fide●, insigne patientiae, eruditie gloriosa virtut●●? Ambr.  in them. Pomanders never send out so sweet a smell as when they are rubbed, and a Flint no sparks till it be strucken. It was Bishop Bonner's ordinary jeer to the Martyrs in Queen Mary's days, that the sight of a Faggot would soon make them all recant, and yet never did God get more glory, then in the constancy of hose righteous souls, never fish tasted sweeter than in those brackish streams, and never did the Camomile of the Church send forth a more fragrant smell, then when it was trodden down in those turbulent days; and were it not for these trials, what use would the righteous have of Patience, Faith, and other Graces, which by these are made to shine the brighter 
* Igne purgati splendent, Hilar. Electis suis ad se pergentibus Deus buyus mundi Iter asperum facit, ne dum quisque chlectatur in via, chliviscatur quod desiderabat in Patria Greg. ?  
Fifthly, to make them out of love with this world, where there is nothing but sorrow, and they strangers and pilgrims here, and to long for that place, where there is nothing but joy, and they at home in their purchased possession.  
Sixthly, to make Heaven welcome afterwards. Calms are never so pleasing as after storms 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sol nubibus obtectus, laetius postea splendet, & Ver post byemis tristitiam est acceptius, jucundio● tranquillitas blanda, & mare quietum, post seditiones ventorum, etc. Sic post afflictiones Vita tranquillior, etc. Nazien. in Orat. de Cypriano. , health, as after long sickness, or after labour rest, so the joys of Heaven will be truly welcome then, after so much sorrow, so much grief, When all tears shall be wiped away.  
These few (though many more might be added) may suffice abundantly, as to satisfy the doubting soul; so,  
Secondly, to comfort the poor Israel of God, now in these sad and drooping times: O cheer up thyself, (whoever thou art) and lift up those hands which hang so down; Remember what gracious promises thy Redeemer hath made, and what the holy one of Israel hath said, that they Who now go on their way weeping, hearing precious seed, 
Psal. 126.6.  shall d●●btlesse come again with joy, and bring their sheaves with them. And again, 
Psal. 30.5.  They that sow in tears shall reap in joy. The seedtime indeed (as one of our own says well) may be waterish and lowering, but they may well be content with a wet Spring, so they may be sure of a clear and plentiful harvest.  
And give me leave to add one word more, to make the proceed of the Almighty more clear. You must not look at Israel here, at this We, as absolutely just and righteous, and without any faults at all, or matter for the Justice of God to work upon; but We, who have sinned, and offended God, who have provoked the holy One of Israel, and dealt exceeding deceitfully with him, whom neither storms of judgements, nor calms of mercies, nor any warnings, could bring home, but have corrupted our ways before him, and done every one what seemed good in his own eyes: and therefore We, We must look to smart for it rather than others, We, for Gods correcting and chastising hand before any.  
I remember a story in our own Chronicles, of Edward the first, King of England, when a great Noble man had committed Treason against him, and some pleaded for him that he might well be spared, he was a great Man, No, saith the King, but as great hath been his Rise, so great shall be his downfall; and as he hath been raised high in Honour, and he abused it, so shall he be in Disgrace 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chris. . Not unlike is God's manner of dealing even with his own, his beloved ones, when once they abuse his goodness and forbearance.  
Who fares worse, (if the Father takes in an unhappy turn) than his own Son? he shall be sure to be beaten, 
(b) Duos filies habet homo; alierum castigat, alterum dimittit facit unus male & non corripitur a Patre; alter mox ut se moverit Colaphis caeditur, flagellatur Vnde ille dimittitur, & ille caeditur, nisi quia huic caeso Haereditas servatur, ille autem dimissus exhaeredatus est. Aug. in Psal. 93.  whoever else scape free. Whom sooner (being taken in a fault) does the Master correct, than his own servants? whiles others who are strangers go untouched.  
And did I not run over this point in haste (as not so pertinent to what is intended here) I could tell you why; As,  
First, Because We, God's Children, have been better taught then others who have not had such knowledge of his Laws, therefore for such to know their Masters will and do it not, makes them more liable to be beaten with many stripes, 
(c) Quid mirum si iste mundus tanquam servus jam sciens voluntatem Domini, & faciens digna plagis vapulet 〈◊〉? Aust.  Luk. 12.47.  
Secondly, They have received more Mercies than others, and for them now to sin against these, against all those precious privileges and immunities, all these winning favours and goodnesses of their God, (as it is with a Candle the nearer any thing is set unto it, the greater shadow it casts behind it) so to sin near these means, and allurements unto good, amidst mercies and prerogatives, is a great deal more intolerable than otherwise; Since Christ himself hath said it, Unto whomsoever much is given, of him shall much be required again, Luk. 12.48.  
Thirdly, because God is more dishonoured by one sin of the righteous, then with thousands of the wickeds and ungodlyes. Because by this deed (saith Nathan to David) thou hast given great occasion to the enemies of the Lord to blaspheme: therefore, etc. So, because God's children give such advantage to the wicked, and profane ungodly men, to speak evil of the ways of God, and dishonour him; therefore shall they smart the sorer for it.  
Lastly, (to name no more) because otherwise God might seem a partial God, to punish the same sins in some, and pass them by in others. 
(a) Semper iniquus est I●dex qui aut invidet aut favei, Cic. pro Psanc. Deus Index nec gratia praevenitur, nec misericordia flectitur nec pecuntacor? rumpino, etc. Aug. l. 3. de symbolo.  Therefore to declare to all, that the Judge of all the world will do justly; and that there is no unrighteousness with him, To stop the mouths of all gainsayers whatsoever: We, the children of the most Highest, even before others, shall suffer for our sins, and be abased for them.  
Which in the first place should be a Caveat unto the righteous, Use 1 and teach them to take heed how they flatter themselves in vain, by thinking themselves privileged in any sinful course whatsoever 
(b) Si pece●●●ris & punitus non fueris, ne contem●as (dilecte) sed propter hoc ipsum magi● time qu〈◊〉 f●cil● Deo est 〈◊〉 velit iterum retribuert Christ. . That of the Prophet Ezekiel in the 18 Chapter; is enough to startle any; Vers. 20. The soul that sinneth shall die, etc. And ver. 24. When the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominatious that the wicked man doth; shall be live? All his righteousness that he hath done shall not be mentioned; in his trespass that 〈◊〉 hath trespassed, and in his sin that he hath sinned; in them shall he die. All his good he hath done shall not excuse him in the evil day. It could not excuse our fore-parents, but in the day that they sinned, did they die the death, were thrust out of Paradise, and made liable, both they and their whole posterity, unto everlasting death and destruction; it could not excuse Moses the servant of the Lord; but he sinning at the waters of Meribah, could never enter into the promised Land, though he begged it earnestly. What need I mention David, a man after Gods own heart; yet lying under so heavy a judgement, as that the Sword must never departed from his house; and all by reason of his sin: or Hezekiah, or Jonah, or the best of all God's children. I might go a little higher, even to the very Angels themselves; who not keeping their first estate, but left their own habitation, are reserved in everlasting chains under darkness unto the judgement of the great day. Let these fairly warn thee to take heed of the like judgement, by no ways indulging thyself in the like sin.  
2. When God does draw nigh unto the Tents of the righteous, and afflict the habitation of the just; let them take need of murmuring or repining 
(c) Dis●●t non murmurare qui mala patitut: per hoc quisque se 〈◊〉 patiarhitr●●●● quia ah illo judica●●●, cujus nunquam injusta judicia sunt, Is●d. l. 3. do sum. bon. De●●●lla●e magis Deum ●ffendisse ille populus Iuda●●us dicitur, quam contra 〈…〉, Aug sup. Joh. ; but rather learn to submit unto his will, knowing that there is matter enough even in them for his justice to work upon, and that it is his mercy they are not consumed, because his compassions fail not. Otherwise if he should (even with the best of them all) be extreme to mark what is done amiss, neither they, nor any flesh living were able to abide it.  
3. If We the children and servants of the most High, be so hardly dealt withal; (a you shall see by and by) We his own people be put to drink of so bitter a cup; if We, what then may the wicked and ungodly look for, but that dreadful sentence, Psal. 75.8. The drogs thereof, all the wicked of the earth shall wring them out and drink them? 
Dam 6.5.  O how should this like Belshazzers hand-writing upon the wall, Change their countenance, and trouble their thoughts, cause the joints of their loins to be loosed, and their knees as smite one against another? when they consider, what plagues remain for the ungodly, and what shall he their portion another day 
(d) Elect●s Dei cer●●●● & p●a 〈…〉 lia tolerare, hine ergo colligitur, Districtus judex quanta illic feries districtione quis reprobat, si hic cruciat quos amat, Greg. in Moral. . I'll say no more but what the Apostle Peter does, 1 Pet. 4.18. If the righteous soarcely be saved, where then shall the wicked and ungodly appear? And so insist no longer upon this first Capacity which we consider Israel in, but pass unto the second, as something more suitable unto to that condition they were in, as if you heard them thus bemoaning themselves.  
Secondly, We the unhappy subject of the displeasure of our God, who not long since lived in as much ease, as much plenty and abundance as ever people did enjoy. We who wanted nothing, while we were in Zion, in our Country: but now having lost all, and Zion too, are forced with heavy hearts to sit down and weep, when we remember all—. Alas! did we ever think we should have come to this when we sat in Zion; compassed round about with the rich mercies of our God, when the bright beams of his favour refreshed our souls, and his loving kindness made us glad? When we sat as Head and Queen among the Nations, and Princes among the People; did we ever think we should have been driven to this and yet 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Herodorus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. look upon us, and then learn.  

The vanity and unconstancy of all these worldly things. 
(f) O quantum est in rebus inanel quantillum Christiano sufficit!   

(g) Se●●●● Quam nulli● conting●●●●gna bona & ●●●turna?  How great blessings (as he says) and a great while of enjoying them, can seldom or never stand together. 
(h)  in secundis rebus constdat neme, in adversis nemo des●ciat, Sen.  That in prosperity none might presume, and in adversity none might despair. All these sublunary things (saith Plato) are like God's 
(i) Dei ludibri● quae sursum ac deorsum temere suo coelè feruntur, intertoque hue & illue cursu vagantur. Plat.  Tennis balls, tossed up and down, hither and thither, and there is nothing certain under the sun: yesterday for thee, and to day for me, and who knows what may be to morrow?  
Thus who without astonishment can turn over the stories of ancient times, and read of the glory of all the old world, on a sudden swallowed up in an universal Deluge, or of Pharaoh, 
Exod. 14.  that sun of Egypt with his numorous Host, all drenched in the red Sea, and never rise again. Of Sodoine and Gomorrah with all the wealth and souls the 〈◊〉, 
Gen. 19  devoured in an unheard of shower of fire & brimst one from heaven? 
Job 1.  of Job, the greatest man in all the East in the morning, in the evening spoilt of all, and set down upon the dunghill full of sorea? What shall I speak of David, 
2 Sam. 15.  at night banished, and shifting for his life, 
Acts 12.  who in the morning ruled Isral. Or of Herod, taten with worms, who yesterday was entitled a God? Haman upon the gallows, 
Hest. 7.  who even now was at the Queen's banquet? Nabuchadnezzar eating grass like an Ox, 
Dan. 4.33.  who not long since was vaunting himself upon the top of his Palace? What need I reckon up more? both King and Kingdoms, particular men, and whole Countroys, have their ebbs and their tides, their rising and their setting, there springing out, and their cutting down.  
And that our latter times have not been different from those of old, will soon appear to those who have read of that great Frederick the Emperor's full sea of his fortunes and magnificence, end in so shallow a stream, as that he was driven to be a suitor but for a Singing man's place, in that Cathedral Church which he himself, had formerly built, 
Cui Orb●s angus●●● erat quod ille ●rbi magr●●●.  and yet went without it Or of Alexander, whose greatness one world would not suffice, but desired more, yet being dead, lay three days above ground, and no man so much as vouchsafe to bury him. To say nothing of that great Champion Bellizarius, after all his Conquests over the Goths and Vandals, and many a Victory and Triumph obtained; yet at last driven to so low a condition, that he was seen, having his eyes put out, fit by the highway side a begging in this doleful tone, Date obolum Bellizario, an half penny to Bellizarius, an half penny for God sake to poor Bellizarius. Or of Lotharius the Emperor, brother to Lodovicus pius, after all his, pomp and greatness, and his life in a poor Monastery at Ligonia in Italy.  
But of all, famous is that one story more, in our own Chronicles of Edward the second, King of England, who after 19 years' reign over this land in a great height of Plenty, Honour, and abundance; at last, being, 〈◊〉 captive in scorn to wards Bristol, by the way his Enemies made him sit down upon a mole hill, and called a Barber to shave off the hair of his head and beard, thereby to make him more ridiculous; who coming to him with a little water taken out of the next ditch, told him scoffingly that his Grace should have had warm water, but he must be content with that now: Whereupon the King laying deeply to heart the sad condition he was brought unto, told him he should have warm water whether he would or no: and so (as the Story says) sell into such an extremity of weeping, that he helped to fill his Basin with his tears.  
How easily I might bring this lower, even to our very Times, he may easily conceive, whose eyes have seen those strange changes and alterations these few late years have made, both in King and people, such as his forefathers never saw, or hundreds of years ever proda●'d the like.  
The consideration of this unconstancy in all these sublunary things was that which made that great Emperor of Persia, viewing his huge Army not to be numbered, scarce measured, fall a weeping, 
Quod nemo intra centum annos ex tania ju●en●●●e superfurunce ●r●s, Just.  because within some few years, scarce one of that mighty Holt would be left alive or remaining.  
And as it is with particular men, so it is with whole Countries, where is now the glory of Athens? the pomp of Macedon? the privilege of the seven Churches spoke of in the Revelation? where the pride of Babylon? the vastness of Nineveh? the lustre and beauty of Zion? or yet the honour of Jerusalem?  
Jam seges est ubi Troid suit, now grass grows there where Troy Town stood; those places which once were, now are not; those that now are, God knows how long they may continue so, and who knows what shall be afterwards?  
So that what limits Chronologers use to make of States, or Kingdoms, proportioning the ordinary period to be five hundred years, about which time (say they) they have the in period, or suffer some great and visible alteration: I dare not, I cannot affirm always to be true, yet many times it falls out so, as other uncertain things may do. For instance: from David the first King that sat on Judah's throne, to Zedekiah the last, were 470 years. From Ceoro●s the first King of Athens, to Codrus the last, 490 years. From Lycurgus the Lawgiver of the I 〈◊〉 demonians, to Alexander the great, that subverted all, 491 years—. Nay, in our own Land, from the time that Julius Gesar entered it to that time the Romans quite left it, 500 years: then after, from the 〈◊〉 intrusion under their Heptarchy, until the united Monarchy by King Egbert, were 460 years. Indeed from the last great alteration by Duke William's Conquest, to these times, are a great deal more, though some would have it to fall out in the beginning of King, James his Reign, in whose Crown both York and Lancaster, England and Scotland did so happily meet, which was likewise from the Norman Conquest, 536 years.  
But these Niceties I desire not to insist in or put weight upon. It's the general only is my aim to show, how fading the beauty of this world is, and how there's nothing permanent here below. 
* absirut in terra suavit●r ●ventium, gaudiorum inveniatur Materia, cum tantis alternationibus tota mundi facies immutetur, ut elevans allidatur & respires allisus, etc. Bern. in serm. fest. B. Ma. M.  What present examples I might produce for this, besides what hitherto hath been mentioned, every one may conjecture, that has but heard of the late desolations of fruitful Germany, the ruins of poor Ireland, and the sad breaches and distractions made within these four years in this unhappy Kingdom of England, each one being so many several Monuments of the truth of this. He insist no longer therefore upon it, but draw up all into some useful Applications to ourselves.   

Not to set our hearts too much upon any of these worldly things. Use 1 
k Mundus transit & concupiscentia ejus, Quid vis? utrum amare temporalia & transire cum tempore, an Christum amare, & in aeternum vivere? Aug. in Joh.   
Habnere cuncta quo creabantur; Every thing had its time of beginning; and it is as true, every thing shall have its time of ending and dissolution. Suppose thou livest now in the height of all plenty and prosperity, thou enjoyest thy health, thy wealth, thy friends, thy Country; and all thine heart can desire. O bless God for it, and be not thereby high minded, but rather fear, ever remembering that of the Apostle; Thou that now standest, take heed lest thou fall: for what is it thine heart so much relies upon on 
(l) Ecce turbat Mundus & amatur quid fi tranquillus esset? formoso quomodo hares, qui sic amplectars foedum flores ejus quomedo colligeres, qui a sp●●is non revocas manum? Aug. in Psal. ? Hast thou a goodly Kingdom? so had Israel, yet now deprived of all. Hast thou plenty of riches, and all manner of store? so had Job, and yet within some few hours, become a Proverb for his poverty, while he fits in the dust tuning his fatal ditty, Naked came I out of my mother's womb, and naked shall I, return thither again; the Lord gives, and the Lord takes● blessed be the name of the Lord. Are thy barns full of Corn, and thy garners of increase? wantest thou room, (with him in the Gospel) to lay up thy Treasure in? O remember withal what was said unto him; Thou fool, this night may thy soul be taken away from thee, and then whose are all those thou dost passesse? We Israel here, as rich, as great, as full, as any, yet now spoilt of all, can only sit down in a strange land and weep, When we remember Zion.  
Therefore me thinks it was excellent counsel, that of an ancient Heathen, always to consider well before hand, what it is thou settest thy bear't upon, and so provide before hand, that if it should please God to take that thing away from thee, thou mayest not be quite swallowed up of grief & sorrow 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Epicteu●●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Consider (saith he) with thyself what kind of thing it is thou, so much affectest, always beginning from the least. If thou takest delight in a fine pot or curious glass; consider it is but a glass, a brickle vessel that may be broken; and therefore if it be, be not troubled: so, if thou dotest upon a Child, or thy Wife, think with thyself they are but flesh and blood, they may die; therefore if they do, be not troubled: or thou lovest a dainty Horse, and prizest him high, consider he may fall lame, or get a surfeit, or be stolen; therefore if he be, be not troubled: or thy heart is let upon thy brave Houses and stately Palaces, remember that a spark of fire may consume them, or enemies plunder or destroy them; therefore if such a thing happen, be not troubled—, A meditation of an Heathen (I confess) befitting a Christian, always to stand upon ones guard; and with another's Heathen (whose sobriety and vigilance herein I am afraid shames many a Christian.) When thou art going to bed, thus to think 
(n) Dic mihi dormituro, potes non expergisci; dic experrecto, potes non dormire dic exeanti, potes non redire; dic re deunti, potes non exire, etc. Sen. , perhaps I may never awake: up in the morning, perhaps I may never lie down again; going abroad, perhaps I may never return again; being returned, perhaps I may never go abroad again: seeing there is such changes in all these outward things, striving to get an heart 
(o) In hoc mundo non timere, non dolere, non laborare, non periclitar● impossibile sed plurimu●● 〈◊〉 rest, qua expectatione, quo animo, quisque patiatur, Aug. ad. Di●●●.  fitted for that change; that when it pleaseth God thy try all comes, thou mayest be able to stand in the day of thy visitation.  
Secondly, since all these worldly things are so mutable, let it be thy wisdom to set thine heart upon those things which are immutable, and cannot be taken away. 
* 
Discite in hoc Mundo supra Mun●●m esse, & si corpus geritis, volite● invobis ales interior. Ambrosil. de Virg.  
Pereant haec omnia, & dimi●●an●●s haec van● & in●● a, conferamus not ad solam inquisitition 'em cor●● quae 〈◊〉 non 〈◊〉, Aug. 〈◊〉.    
There is nothing here below, but it's continually subject to some loss or change, only here's the comfort of a Christian, some things there are peculiar unto him, which he cannot be rob or spoilt of, nor ever taken quite away from him, peace of Conscience, faith in Christ, assurance of Heaven, the favour of God, comforts of his Spirit, the merits and mercies of his Saviour and Redeemer; all the World cannot rob a Child of God of these: plunder his Goods, spoil his house, sequester his Lands, revile his good Name, reproach his Innocency; and the like, they may: but to rob him totally of his comforts here, or inheritance hereafter, that's without the reach of malice, or foes to do: Let these therefore be thy study, thy care to attain. It's the fault of us all, with Martha, we are careful, and troubled about many things busy ourselves about the profits and pleasures of this world, which fade in the very using; meanwhile neglect that one thing that is so needful, (which having got, we are rich enough) even that good thing that can never be taken away from us 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. . O let it be thy care therefore for the future, to look over all these changeable, mutable things, and thirst after that, that one thing that is so needful; 
(q) Quantumlibet sis avarus, sufficit tibi Deus. Terrum velles possidere? add & coelum; plus est qui fecit terram & coelum, Aust.  Christum & omnia, get but Christ, and thou hast all. 
(r) O si sapis mi homo, mundum transire permitte cum concupiscentiis suis, cum tempore suo, ne tu ipse transeas cum tempore mundum: non ama, sed Christum ama, ut possis cum ipso in aeternum vivere, Aug. tract. 2. in Ep. Jo. Cui Christus incipit dulcescere, necesse est amarescere mundum, Bern.  Mundum non ama, etc. (with Austin sweetly) If thou beest wise, if thou love thyself, love not the world; let it pass, lest thou pass away with it: But set thy heart rather upon God, that he may be thy portion; upon Christ, that he may be thy Saviour; upon his blessed Spirit, that he may be thy supporter: in a word; upon Heaven 
(s) Faelix illa est mutatio, ubi Deum pro mundo accipimus, pro terra coelum. , that it may be thine inheritance, and thy treasure may be laid up there, where neither moth can corrupt, nor thiefs break through or steal.  
I have insisted longer than I intended upon these persons here; yet I hope not without some use and benefit. It will make the better way to their passion in the next words.  
And first of the Paena Sensus, which is twofold.  

1. Sat down.  
2 And wept.   
I shall observe three several Circumstances, as so many aggravations of their grief and sufferings, yielding answerably three several Observations.  
Sat down: Obser. 1 And is that so great a matter (might some reply) to sit quietly and at ease? if thou beest weary (unhappy Israel) why canst thou not rise? and walk along the River fide, solace thyself with the greenness of the meadows, and pleasant gliding of the streams? These, these to one that has sat too long, or is weary, may refresh him.  
But away from us such miserable Comforters all: here indeed we fit, here our captive bodies take their place, not of ease or rest, but rather of grief and tears, while our uncaptived souls meant-while wander abroad, and view the desolations of our poor Zion. Ah unhappy Zion, what comfort can there be in these strange Rivers? the remembrance of thy jordan to us is more pleasant than either Tigris or Euphrates, or all the Rivers of Babylon How can this strange Country seem pleasant unto us, 
* Od●● valde patriam qui sibi bene putat quum peregr inatur, Aug. in Psal. 93  when we consider our own Land lies waste, overrun with Enemies, and we as strangers thrust out of it; from our goodly Cities, and rich Possessions; our seiled Houses, and stately Palaces; our Vineyards, and our Oliveyards; our Milk, and our Honey; in a word, from our Altars, and our Worship, and our Temple, and our God and all. O this, this is that which makes us sit down so sadly here: viz. the serious consideration of our own condition, thrust 
(t) Tu ver 〈◊〉 mea Tellus & genitorum patria vale: vam. viro licei Plurimum malis obruatur nullum est suavius solum. quam qued nutrivit eum, Eurip. 1.  out of Zion, and deprived of all. Whence Observe: That   

To be driven out of Zion 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Furip. in Aegas.  from ones home, and the House of God, robbed and spoilt of all, is enough to put any one into a sad posture and condition.  
I think I may save a labour of enlarging myself, or adding proofs: I wish, there be not some who hear me this day, can bear me witness to the truth thereof, out of their own too dear experience.  
If not, that these sad times did not produce too many multitudes of examples both out of Ireland and England too, who have sealed the truth of this with their blood as well as with their tears, and with poor Israel here, have no other employment left to busy themselves withal, but only to sit down and weep.  
Certainly, if ever Israel's case was verified in any Age, it is in this, when so many are driven from their houses and their homes; from their Temples and their Worship; from their comforts, and their own; such as have had large possessions, and goodly inheritances; such as have flowed with milk and honey, with all manner of plenty and abundance, and have relieved thousands; yet now, they themselves forced to wander up and down, not knowing where to get a piece of bread.  
Well, God knows whose case it may be next; the very smoke of his own Country was sweeter to Ulysses, than all the pleasures of another 
(u) Non dubia est Ithaci prudentia sed tamen optat Fumum de pat●●is posse videre focis. Ovid. l. de Ponto. Nescio quae natale solum dulcedine cunctos Ducit, & immemores non sinit esse sui. Idem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hom. Odyss. 1. .   

O let it be so to thee who enjoyest it yet; Use 1 make much of it while thou hast it.  
Otherwise, should God drive thee out of thine own Zion, amongst thy barbarous and cruel enemies where it may be thou shouldest not hear a Sermon once in a twelve month, but in stead of public prayers thou shouldest have a Mass; instead of a Bible a Crucifix or rope of Beads; in stead of going to Church, made to go on Procession, or Pilgrimage to some Saint or Relic— Where thou shouldest not know where to lie, or whither to go, or what to do. I assure thee thou wouldst take as little joy in all these, in all their pomp and outside, as poor Israel does here, who can do nothing now but ●it down and weep, when they remember Zion.  
Secondly, if thou desirest still to enjoy thy Zion, and not be cast out and deprived of all, then take heed of that which will avoidable cast thee out, and that is Sin, and unthankfulness to the Lord thy God; 
Dan. 9.16.  For our sins, and for the iniquities of our Fathers; Jerusalem, and thy people are become a reproach to all that are round about us, 
Eam. 1.8.  says the Prophet Daniel: and Jeremy as plainly, Jerusalem hath grievously sinned; therefore she is removed. This, this is that cast Adam out of Paradise, Israel out of Canaan, and Judab into Captivity: This was that undid Judab, overthrew Jerusalem, wasted Zion, and will be the destruction of any people. I say no more but what God himself warns thee, Levit. 18.25. The Land is defiled, therefore I do visit the iniquity thereof upon it; and the Land itself vomiteth out the Inhabitants thereof. Take heed of being defiled, if thou desirest not to be vomited out of the good Land the Lord hath given thee.  
Where was it they sat down? Observat. 2 the foregoing words declare; viz. in Babylon; how ever of itself a pleasant and goodly Land, yet a Land of Heathens and Idolaters, of profane and superstitious, of enemies to God, and scoffers at his Ordinances, as Lament. 1.8. Her enemies saw her, and did mock at her Sabbaths. And thus,   

Not only to be deprived of God's Ordinances, but to be driven out amongst scoffers and mockers, is a sore Judgement indeed.  
But further, it was not in Babylon, not in their Cities and Towns, or under their houses and cover; that would have been some comfort unto us, to have enjoyed the society of men; perhaps some tender heart passing by, would at least have given us a sigh or groan, or pitied our hard condition. Or if we might have but had the benefit of their walls only, to shelter us from the heat by day, or cold by night, we would have been content to have lodged upon the hard stones, in the middle of their streets, if we might have had so much favour shown us; the stones perhaps, as they use to do, would have relented at our misery; which the hard hearts of our enemies will not do. But alas! we cannoe have so much mercy shown, as to be within their Walls, or in their Cities; but as though we were unworthy the society of men, even of our very enemies; we are driven out to wander upon the banks of the Rivers, and such desolate places, an ordinary habitation for Bitterns and Owls (as Isaiah speaks) for the Cormorant and the Raven, and the Vulture, these now are our best companions. 
Esa. 34.11.  We were driven from our Country before into Babylon, now out of Babylon, to the Waters of Babylon; and whither they will drive us next, God knows, perhaps into the Rivers and Waters themselves.  
However, happy were it for us if they would drive we in, then there were an end of this our misery.  
But behold their cruelty, they will not cast us into the Water, for fear they should dispatch us too soon, and so dying, we should die but once: Nor yet into the fire, lest it should turn and devour them, as it did the three children's Enemies. They would not expose us to the mercy of wild beasts, lest the savage Creatures, as the Lions to Daniel, should show us more favour than the sons of Men: nor bury us alive in some hole or pit, lest the earth should not endure the burden, but swallow up them, as it did Corah and his Company; but they cast us out unto the wide world, to the River's brink, to hunger, cold, solitude and nakedness, that so not dying, we might continually die 
(y) Te lapis & Montes immotaque ●upibus altis Rob●●a, te sevae pregenuere ferae, Ovid. Epist. 7. Saevior es tristi Busir i'd, saevioillo Qui falswn lent o torruit igne bove●n, etc. Ovid. 3. Trist. 11. Non tam omnitus ignos●ere est crudelitas, quam ●ullum modum tenere, Sen. ; whence learn that The tender Mercies of the wicked are cruel.  
How hardly is poor Israel used here? and God knows whose turn it may be next; however, this is that you see must be expected at their hands, unheard of cruelty and incompassion. Right Honourable and beloved, there is, there is at this day a Babylon too, a Romish Babylon, into whose hands, if ever God should give you up, you are like to find as little mercy as Israel does here.  
The world has experienced, and we too, what their tender mercies have been; not to go so fare as the Indies, and inquire how they used the poor Natives there, hanging, kill, burning, roasting some upon spits, baiting others at a stake with Mastiffs 
(z) Et Lupus & turpes instant merrentibus ursi, Et quaecunque utino● nobilita●● fera est, Cu.  like Bulls or Bears, burying others up to the neck in the ground, and then bowling at their heads, in stead of a Jack, until they had knocked out their brains, with thousands of cruelties more.  
Hispaniola a little Island, can give you a Catalogue of ten hundred thousand Natives murdered there; and the Continent near by, of threescore hundred thousand in seventeen years' space; and in forty years, an hundred and fifty hundred thousand killed and murdered: and above five times as much ground as all Spain utterly wasted and depopulated.  
And I wish our dear younger sister of Ireland, could not present her Catalogues too; how, from that time she was circumvented, and caught in an evil net, since that horrid, and (never to be expressed with terms bad enough) savage, heathenish, tygerish, hellish Rebellion broke out, (as credibly has been reported) above four hundred thousand poor Protestants lives (in little more than four year's space) have been made a sacrifice to their rage and fury.  
Neither has our Kingdom of England wanted experience of their tender mercies, both  
Long ago, when our streets ran with blood of Martyrs, and every corner flamed with Eliahs' 
* Pendit, in expleto non fanda piaculo Busto. Cum laceras Aruss aequataque vulnera membris vidimus, etc. Lucan. 2.  fiery Chariots, carrying scorched souls to Heaven; to say nothing of their great fire (so near this place) close couched in the bowels of the earth; ever blessed be God, their Plot and Powder would not take; or their Racks, their Gibbets, their Tortures, and what not, in those Marian days, when all was at their mercy. And  
Of late, in this unnatural bloody War now amongst us, a fruit of the former tree, a spawn of the old Serpent; a War, I am confident, begot in Rome, hatched in Ireland, and fostered up in England and Scotland by the same Nurses and Midwives, the Jesuits and their adherents, who were the first Plotters and contrivers of it.  
Right Honourable and Beloved, durst I be so bold, I could name you the man yet living amongst us, to whom it was confessed, by one very near to the Conclave of Rome, almost four years before any thing appeared (in Anno 1637.) what should happen within few years after; the time, the year, the place where it should begin, whither after it should spread; with other remarkable circumstances, as he heard it himself plotted at Rome before, and has punctually fallen out both in Ireland and England since.  
O if these, and such like be the tender mercies of the wicked; what then is their rage and fury? I say no more but what old Jacob said, (Gen. 49.6.) O my soul come thou not into their secret, and unto their Assembly mine Honour be thou not united. Cursed be their anger, for it is fierce; and their wrath for it is cruel.  
And the Lord give us all grace to prevent him this day by our timely repentance and amendment, lest our sins cause him to give us up a prey unto their rage and fury; and if it be his will, rather take us into his mercy, then give us up unto theirs: but divide them in Jacob, and scatter them in Israel.  
There is one hint more out of this word sat, Obser. 3 and that is the continuance of this their desolate condition.  
Sitting in Scripture, usually implies long continuance; (as were easy to show, if the time would permit) so here, it is not standing, or a spurt and away, but we sat long by it; the hard ground being our softest cushion, and open air our warmest Canopy—. Here we sit by the water's side, gazing upon the swift gliding streams, which as they pass along, put us in mind of our flitting and momentany condition; the bubbling, murmuring brooks, teaching us to sigh and groan; and the moist watery streams, calling aloud for our watery tears. Thus day after day, here we sit, and cannot withal but acknowledge Gods just dealing with us herein.  
We were long settled upon our Lees, long sat in our sins, and rebellions against God before, and now God pays us home in our own kind; 
Sic pectora magnis obsessa tralis, ●ctu non sunt ferienda levi, Ser●trag.  Sic pectora magnis, etc. long continued fearful sins, must expect long continued Judgements, and so usually it falls out that God's Judgements commonly are proportioned to man's sin.  
God calls, the sinner sits still; he promises, they sit still; threatens, still they sit; corrects and plagues, sends his Judgements abroad, for all that they sit still. Some sit all day over their sick healths, their drunken cups, till (as the Prophet speaks) the wine inflame them 
(a) In ebriis non ratio ulla, non ullum vitae gerendae consilium, nec gestorum aut lectionum memoria, etc. Aug. ; some (with Samson) sit too long with their Delilahs on their lap, till a snare 
(b) Libido velut festuca est cito accenditur, prope. consumitur, Amb. Saevus Criminum stimulus Libido quae nunquam quietum patitur affectum, 〈◊〉 fervet, die anhelat, etc. Bern.  enter into their soul: some sit whole days and nights too up at Cards and Dice, and yet think an hour too long to sit at a Sermon: Others sit in the seat of scorners, mock and flout at Religion and all goodness; others in the gate and way of sinners, in places of Rule and Authority, and take advantage thereby to oppress the poor and veedy, and pervert Justice and Judgement in the gate— Well, let all these take heed, otherwise God can give them sitting enough whence they shall not easily arise.  
There is, there is (my beloved) a day coming when we must all sit— nay, lie down in the valleys of the shadow of death (how soon God only knows) when each one of us must say to corruption, thou art my Father, and to the Worm, thou art my mother and my sister. O you therefore, who now sit here, and all in health and peace before God; 
Job 17.14.  take heed, take heed I say of fitting too long in your sins and wickedness, lest God quit you in your own kind, and give you sitting enough with Israel here, even sitting down in wrath, and rising up in sorrow.— Which brings me to the other part of this their passion,— they sat down—, yea they wept when, etc.  
Secondly, Yea, we wept.  
Indeed, they that carried us away Captive, required of us a song and melody in this our heaviness, Sing us one of the songs of Zion, said they scoffingly unto us. But alas, Verse. 3 an answer was ready at hand, Quî cautabimus; How shall we sing the Lords song in a strange Land? Weep, Verse. 4 or groan out a Song we may, but for us to tune our pipes, now to sing or make melody in this our beavinesse that's impossible—. Indeed we have brought our Harps along with us, a good mind we had you see, to remember Zion in our mirth; but alas, Verse. 2 we were forced to hang them upon the willows in the midst thereof: and now to remember it in our tears, no use at all have we of them now; Non est conveniens luctibus iste sonus, Music and Banishment, Destruction and Singing, Harps and weeping suit but ill together.  
Other Instruments indeed we have brought along with us will fit the Chorus well, heavy hearts, and minds oppressed, sighing souls and weeping eyes, these are our harps and viols, & organs now, nothing now but sit down & weep.  
And therefore lest this Fountain should overflow, give me leave to divide it into these three Channels, which will contain it all,— And so consider them weeping here,  
First, Fletu Contritionis, with the tears of sorrow or Contrition for our sins that have been the cause of all this; We have poured out rivers of rebellions and wickedness before, and now we are quitted in our own kind, forced to power out whole rivers of tears. 
〈…〉.  Naturalists say, no such way to cure a heart tainted with poison, as to weep extremely; no other way have we to cure these souls of ours tainted with the poison of so much sin and ungodliness, as now to sit down and weep—. Recall them we cannot, that's beyond our power being past and gone; or to undo them again, that's impossible, there's the misery of sin, once done, it's done for ever; and to satisfy for the least of them, that infinitely exceeds our ability; for Wherewith shall I come before the Lord, 
Micah 6.6.  (as the Prophet speaks) or bow myself before the most high God? shall I come with thousands of Rams, or ten thousand Rivers of Oil? shall I give my first born for my transgression, the fruit of my body for the sin of my soul? No, it cost more to redeem a soul, finite can never satisfy for infinite; We must let that alone for ever, noely weep we may; and every tear as it comes trickling from our eyes, puts us in mind from whence came all our misery, even from ourselves, Perditio tua ex te O Israel, our destruction is from ourselves; now we may see whom it is we have to thank for all: not God, no he deals but justly with us, and according to our deserts. Not the Babylonians, no they are but God's Instruments, the rod of his wrath in the hand of the Lord; and when the Father has done correcting his child, he can soon take the Rod and cast it into the fire. Not our ill luck or fortune, no we had a fair time before, and would take no warning at all. But Sin it is, our sins and rebellions against the Lord our God, has brought all this upon us 
* Malorum omnium nostrorum Causa est peccatum, etc. Ang. . And therefore in consideration of this our hard condition, which ourselves have brought ourselves into, we can do nothing now but weep: Speaeke we cannot, our hearts are too full of grief and sorrow to utter our minds; and pray we dare not, because thou Lord art angry with us; or if we would, whither shall we direct our prayers? to thine Angels, whom thou hast sent formerly to deliver us? they, neither dare, nor can help us, without commission from thee: To the Patriarches and saints of old, for whose sake thou hast done great things for us? yea, 
Esa. 63.16.  but Abraham is ignorant of us, and Isaac knows us not, there is little help to be looked for from them. Then to Balaim or Ashteroth, to Chemosh or Milcom, or some of the Gods of the Heathens? No alas, we have gone too long a whoring after them, and that has brought us to all this. What then? to thee O thou preserver of men? But thee it is whom we have offended, and hast cast us off, and art displeased with us; O which way shall we turn us To what distractions Sin drives a man to at last?  
We know not what to do, but only sit down and weep. So that since our tongues and mouths cannot, (Lord) our eyes only now cry aloud for mercy to thee.   

See, see the unhappy fruit of all lewd and sinful courses.  
Quantillae voluptatis causa, as that Emperor said, 
Plutarch de Lysimache.  when he had sold his Army and Kingdom for a cup of cold water being athirst, for how short, how small a pleasure, what an Army, what an Empire have I lost? So may every foolish Sinner say, For how few hours of fading pleasures here, do we purchase to ourselves days, and months, and years, nay whole Myriads of grief and pain hereafter.  
Noeet empta dolore voluptas, it is but an ill Feast that has so saucy a reckoning, for an Ounce of joy, to have a Pound of sorrow; for my sinful and momentany delights 
* Illad solum est Lucrum ubi fructus p●rp●tuus, ubi merces aterna, Amb. op. 44.  here, (with unhappy Israel) now to have the displeasure of God, the frowns of my Saviour, banishment from my Country, loss of all; and for my reward sit down and weep.  
Use. O think upon this, all you who forget God, remember that after summer than comes harvest, after sowing follows reaping; and what a man sows, that shall he also reap: 
Gal 6.7.  He that sows unto the flesh, shall of the flesh reap corruption; and be that sows unto the spirit, shall of the spirit reap life everlasting. He that sows unto sin, shall reap the reward of sin, and that is death, to iniquity, the fruit of iniquity, and that is shame and bitterness in the latter end.  
When the day-worke once is done, then comes the wages, and a wise Labourer will count beforehand, what he shall have for all his pains, what it is he works for, that so he may not lose his labour afterwards. A wise Chapman will consider the price of his Commodity before he carry it home. A Porter will not carry a burden before he have lifted it, and considered the weight of it, that he may know whether he be able to carry it or no. O that the sons of men were so wise in their generations as these are! Did they but seriously consider with themselves what it is they labour in the ways of sin all their time for, and what their wages shall be another day: Did they but cast up the price of this dear Commodity of sin what it comes to, or poise & weigh beforehand, what the burden will be, of so many thousand Oaths, of so many lustful thoughts; of so many unclean actions, of so many desperate wilful habituate sins, against God, and his truth, and Gospel, and all; did they (I say) but seriously consider, and thus cast up their accounts beforehand; I believe wisdom would teach them, not hastily to venture upon so ill a bargain.  
Pope Leo the tenth was much mistaken (as Popes may be for all their infallibility) who (as they say) was the first inventor of that Taxa Camarae Apostolicae, a Rate-book (to be seen this day in the Vatican at Rome) containing the prices of all sins, so much for a murder, so much for an Incest, so many Dollars for a Rape, so many Crowns for a Treason, such a sum for a Blasphemy, etc. (enough to invite any man to sin, when he knows the price beforehand, and how reasonable a rate he may have it at:) I say he was much mistaken in these prices of sin, for it cost fare more to redeem a soul. These poor Israelites can tell you a great deal better, and out of experience too what it cost them: namely, the loss of God's favour, the forfeiture of his protection, banishment out of their Country, purchase of confusion; and after all, fitting down and weeping; thus dear it cost them, what ever others think.  
And did but our lustful Gallant, as he passes by the corner of the street, in the twilight, in the evening, 
Prov. 7.9.  in the dark and black night, with the price of Iniquity in his hand, consider as he goes along, the price he must pay to God too for such a sin; how many repentant tears he must (with poor Israel here) weep, before ever he can come to wash off the spots and guilt of such a sin of his soul again.  
Or would but our drunken Nabals, as they count their healths, score up likewise the number of those sighs and groans, this mirth must cost them, before ever they can come into God's favour again.  
Or our deceitful Ballancers, as they put the false weight into one scale, put the true into the other, the true weight of so many checks of Conscience, so many horrors of soul, so many gripes and pangs of repentant sorrow it will cost them afterward, and then observing well, which scale weighs heaviest, let them say with Demosthenes, whether they will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, buy repentance at so dear a rate.  
It was a wild Meditation of one, but proved well in the conclusion; suppose said he, I should thus say with myself, I'll drink, and I'll swear, and I'll whore, and I'll cheat; and I'll do what I list. And what then? I'll quarrel, and I'll kill, and I'll care for no man. And what then? Ah could I say, I'll go to Heaven too, I'll be saved, I'll have bliss and happiness afterward, it were something: but then, than I must die, I must come to judgement, and hold up my hand at the bar of God's Tribunal, and afterward pay dear for all my short and momentany pleasures here. O surely (as he said before) I will never purchase repentance at so dear a rate; Fare better (with poor Israel) to weep unto true contrition and repentance here, 
(a) utinam quis daret Capita meo aquas, & orulis meis fontem lad rymarum, farte enim non repe●iret ignis caurens, quod interim stuens Lacrhy ma diluisset, Bern.  then weep in hell hereafter for the want of it, and that without amendment.  
Secondly, we wept Fletu Devotionis, with the tears of true devotion; as if they should thus have said. We cannot but see that God is angry with us, that the fire of his wrath is gone out against us, and has almost consumed us. All the Rivers of Babylon, no nor the whole Ocean to boot, is able to quench one spark of that flame, only our true repentant tears must do it. And therefore all we can do 
(b) Tantum paenitendo Lachrymarum bibat, quantum quis a Deo se meminit amisisse per culpam Grego.  is to sit down and weep, and here in the devotion of our souls to pour them out before the Lord.  
I forbear to mention the strange Encomiums that the ancient Fathers have of true repentant Tears, that they are, the 
(c) Spongia peccatorum, Chrys. Vinum Angelorum, Bern. Holocaustum pingue, Greg. Quae rigant caelum Chrysost. Quod defendi non potest, ablui potest, Amb. Impossibile est, filium tantarum Lachrymarum perire, Amb.  Sponges to dry up all our sins; the wine of Angels; the bedewers of heaven, etc. I'll rather turn the stream thus. Why do these Israelites weep thus extremely? why thus mourn? had they not present comforts and refreshments by them? present delights and joys to cheer them? what do they weep for then?  
Answ. In one word, God is angry, he is displeased with them, and that now is the true Cause of all their grief, of all their Tears.  
Whence Observe,  
There can be no true pleasure in any thing in the world so long as God is angry.  
It's a strange thing, can Israel do nothing now but sit down and weep? What though they be driven from their own Country; yet now let them make the best of it they can, Levius fit, etc. Patience makes that light, 
Levius fit patientia quiequid corrigere est nefas.  which cannot otherwise be helped: Was not Babylon a pleasant land, situate upon so many waters, near (as most Geographers think) to the Garden of Eden, the Paradise of God; but alas, what's all this to the purpose? Eden is no Eden, so long as God is angry; and Paradise itself's an 
(d) Quicquid praeter Deum est, dulce non est, quicquid mihi vult dare Dominus meus, auferat toturn, & se mihi det. Aug. supr. Psal. 26.  Hell, so long as God's not there.  
Si mihi Scribis, etc. (says Bernard) if you writ unto me, if I do not find the name Jesus in your Letters, I care not for them: if you discourse or talk unto me, if it be not of Christ, of my Saviour and Redeemer, I heed it not. So may I say, you may follow your pleasures, if God be not with you in them; you may go about your business, if God go not with you; you may please yourselves with all the delights of the sons of Men, if God be angry, 
Inquieturn est Cor nostrum donec requiescat in te Domine, Aug. Cons.  if he be displeased and frown upon you, all is nothing, but will prove in the end a continual torment, a continual hell.  
Inquietum est Cor nostrum, etc. you know whose speech it was; as the point of the needle trembles continually till it point just north; so our souls can never be at quiet till it rest in thee O God 
(e) Platonici dicunt, beatum esse Hominem fruentem Deo, non sicut Corpore, vel scipso fruitur Animus, aut sicut Amicus Amico, sed sicut Luce Oculus, Aug. l. 8. de Civ. Dei. .  
As the Ancient Fathers were wont to say of an ill Conscience, it was like a scolding wife; a man (say they) may go about his business, and solace himself all the day long, with drinking, and his merry companions, but when he thinks he must go home at night, to his vexation, that damps all his mirth, and quite mars and spoils all: so is it here, men may solace themselves in sinful pleasures, and take their swing in all mirth and jollity; but when they consider that all this while God is angry and night will come, their last long night of death, when they must go home, 
(f) Non est quo fugias a Deo itate, nisi ad De●●n placatum Ille totus Oculus, quta omnia videt; totus Manus, quia o●n●● operatur, etc. Aug. in Psal. 74. & Ps. 120.  and come unto an account, for all their sins and offences against this God; this, this is enough to cool and damp all.  
And this very thing was that which makes them sit down and take no pleasure in any thing but only to weep. It's true, the loss of their goods was much, the loss of friends more, the loss of Zion more than either, but the loss of God, that he is angry and displeased, that's the vexation and grief of all.  
O therefore think upon this all you who enjoy this world's good, and do what you lust; you who solace yourselves in unlawful gains and pleasures, and yet say no eye shall see you; who wallow in all manner of sin and wickedness, and sport yourselves in iniquity; yet never consider all the while that God is angry and displeased with you—. O be persuaded betimes to make God your friend, do not continue in his anger and displeasure, but get into his favour again, else I assure you all the pleasures of Babylon, will be no pleasures; all the delights in the world will be but bitterness in the latter end.  
Rather with Israel weep, for offending this good God with true devotion and affection, and trust in Christ here. Otherwise I can tell you of another place, where you shall be forced to weep whether you will or no, and all too late 
(g) In Infer no nulla est Redemptio, quonium nec pater ibi potest adjuvare filium, nec filius patrem, ibi non invenitur Amimicus, etc. vide Aug. in Serm. ad Erem.— Et postea, Vnde miscri prae nimia doloris amaritudine amarissime flentes, & prae angustia spiritus gementes, dicent in Inferne, etc. , even in that proper place of Weeping and wailing, and gnashing of teeth.  
O how much better therefore, fare better to weep a flood of tears here, rather than be drowned in a sea of wrath hereafter!  
Thirdly, we wept Fletu Compassionis, with the tears of pity and Compassion; which brings in the last part, and another Aggravation of their grief. And that is,  
Paena Damni, the punishment of loss, loss of Friends, of Kindred, of Houses, of Country, of God, the loss of Zion includes all.  
Suppose we had lost our goods, yet if we might have enjoyed our houses, or our Towns and Cities, the matter had been the less: or if we had lost these, if we might have but enjoyed our Canaan, the promised Land, there had been some comfort in that: or if we had been driven out of Zion, yet might we have enjoyed the God of Zion, had we had his favourable countenance to shine upon us, all had been nothing: but to be deprived of goods, and houses, and Towns, and Country, and God and all; O this, this makes us we cannot choose but weep, when thus we remember Zion.  
And here I shall confine this remembrance of Zion unto two heads; namely, 

in statu quo Nune.  
in statu quo Prius.    
First, they remember Zion, in statu quo prius, in her former condition, when she was in the height of all plenty and proserity, when she enjoyed both riches and peace, and honour, and abundance, and all: had this people never had these things, the trouble had been the less, because they could not know the want of them; but to enjoy them so many years together, and with such a full hand too, and now after all this, to be thrust out of all, this makes them recount and ponder them the more. Besides their plenty, prosperity, and peace, they remember their Sabbaths which once they had; they remember their glorious Temple, which once they enjoyed; they remember their God, whom once they worshipped; their Redeemer, who had formerly defended them; in a word, they remember their Zion in prosperity and glory, as once it was, and all the pleasant things they had in the days of old.  
But to come a little closer, both 
(a) Nemo recordatur nisi quod in praesentia non est positum, Aug.  S. Austin, and 
* Aquin.  Philosophers tell us, that ad Reminiscentiam semper requiritur praecedent oblivio, Remembrance always is of such a thing as is forgot: therefore in that it's said here, we remembered Zion, it must needs denote out unto us these 2 Things;  
1. That they had forgot, in their prosperity, they little heeded or regarded Zion then.  
2 Now in banishment being driven out, now they remember.  
First, it necessarily implies they had forgot, else how could they now remember? in their peace and plenty they had but little regard of Zion then. It faring with them as usually it doth with the outer senses of the body, you know it is an Axiom in Philosophy, 
Omne sensibile pasitum supra sentum, impedit sensati●nem.  Any object not kept at a distance, but laid close unto the Organ of Sense, quite dulls and hinders the sense itself: as for example, the finger held close to the eye quite blinds it; a great sound near the ear quite deafs it; like those Catadupi (a people dwelling near the fall of Nilus) who by continual hearing of those Cataracts or downfall of the waters, hear nothing at all. So this people, while they were in their own Country, compassed close with the rich mercies and blessings of their God, neither see, nor heard, nor regarded Zion then, these blessings were too near and common with them, and therefore they so little regarded them then.  
And I would this were Israel's case alone, and that mutato nomine, it were not true of England likewise, as well as of Israel; and that God hath not just cause to take up the same complaint against us, that a great man did against one in another case, to whom he had showed many favours, and he conned him but little thanks again. Quantum, 
Quantum ego dedi, & quantillum recepi?  etc. how many favours have I showed to him, how ill has he required me? So God to us, Quantum ego dedi, how many blessings, how many favours, how many deliverances have I wrought for them; & quantillum recepi; how little thanks, what poor obedience, have they returned? how ill have they requited me? nay, I pray God it be never said upon us for a Curse, that our heedlessness and forgetfulness of both former, and late benefits, do not hinder new favours and mercies from us. And I am verily persuaded it is not one of the least arguments the accuser of mankind has to make God angry with us, that we do not remember and prise our present Zion so as we should.  
Things are common and ordinary with us, we go to bed at night, and sleep well; and rise in the morning, 
Mos est obliulsei Hominibus, neque novisse cujus nihil sit faciunda gratia Plaut. in Cap. Job. 7.  and go about our business; sit down to eat and drink, and rise up to play, and at night go to rest again; and never heed or regard these mercies more.  
Whereas, should we lie down upon our sick beds, and toss up and down (with Job) waking and weary to the dawning of the day; or (with him and many of God's dear Children now a days) should our skin cleave unto our bones by reason of hunger; and our tongues for thirst, 
Job. 19.20.  unto the rooses of our mouth; an hours rest then, or the worst morsel that now we throw unto the dogs; how pleasant and sweet would it taste, if once we 
(b) Luxurieso frugal●●as paena est, pigro supplicij loco Labor est, Delicatus miseretur Industrii, desidioso studere, torqueri est. Eodem modo ad quae omnes imbecilles sumus, dura atque intoleranda credimus, obliti quam multis tormentum sit aut vino carere aut prima luce excitari etc. Seneca lib. 2. Epist. 72.  wanted it?  
Prope ad te Deus est, intus est, etc. (saith St. Austin sweetly) God be merciful to us in this one thing, I am afraid we are all too faulty in it, God is ever by us; he is always about us, there's not a moment that we can live without God and his good Mercies towards us, and yet this God, and these Mercies daily, and hourly we forget.  
Give a child a Rattle or a Counter to play withal, and he'll forget Father and Mother, and dinner, and supper, and all to play with his Counter. Ah foolish babes that we are, that the toys and fooleries of this present world should affect us so, that we forget our Maker, our good Zion, and these present comforts we enjoy.  
Suppose God should leave us in our own kind, and (but for one moment) forget us, as we daily and hourly forget him; Lord, what would become of all our Rattles and Counters, and Babbles then! Irsrael here, all the time of their prosperity forgot the good things of their Zion, now being carried away Captive and deprived of them, they now remember all—, which brings me to the second thing.  
Now in their Captivity they remember Zion. 
Quasi Ebrius expergefactus fentit unde ceciderat: Calv.  Quasi ebrius expergefactus, (saith Calvin) they were just like a drunken man that's filled with wine, sleeps securely all night, heares nothing, feels nothing, or regards nothing, but awaked in the morning, gins to bethink himself of every passage the night before, how he had abused himself, and his friends, and the good Creatures of God; and if he have any spark of ingenuity or grace, is exceeding troubled 
(c) Bona illa est ebrietas, quae infundit laetitiam, non affert confusionem, Amb.  at it. So Israel here, filled, nay drunk with the rich mercies of their God before, fall asleep in the dark night of forgetfulness, are quite senseless of all former favours towards them, but now by afflictions and banishment being awaked, do recall the passages of former times, what they enjoyed, what mercies they had, and how they abused them all, themselves, and their peace, and their God and all.  
It was but an odd opinion of Plato, that all knowledge was but only remembrance 
(d) Tantum scimus quantum memoria tenemus, Cic. 2. de unib. Omnis Disciplina memoria constat frustraque docemur, si quicquid audimus praeterstuat, Quint. l. 11. , and yet it holds true in poor Israel here, all the knowledge of their Zion is but only a bare remembrance; before (as you heard) it was forgetfulness, and perhaps they could wish it might be so again (with Themistocles, who when one offered to teach him the art of Memory, desired rather to learn the art of Forgetfulness) that now being deprived of their Zion, for ever they might be deprived of the remembrance likewise of that they have lost, which is indeed the cause of all their sorrow, and of all their tears.  
Had they done thus before, and with that Potter (that the Story goes of) who once by the election of the people coming to be a King, caused every day to be set upon his Royal Cupboard half Plate, and half Earthen Vessels; the one to put him in mind what he is, the other what he was: So had this people formerly been but mindful what they were, Potters, nay worse; toylers in brick and clay in Egypt, and now come to that height to be head and Queen of the Nations, they had never been driven to this perplexity now; but now being thrown down into the mire and clay of afflictions again, now too late they remember all, though with sighs and tears.  
Geographers relate a strange thing of one part of the Earth, where moisture begets dryness, and drought maistuce, and yet it's so here, the moist gliding streams of prosperity, beget dry barren forgetfulness, and the hot scorching flames of affliction and persecution, moist fruitful remembrance 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. . Israel were wicked in their own holy Land, now they are grown godly in the profane Country of their enemies.  
In Zion, when they were near their God, than they were fare from him; now in Babylon, when they are driven from his presence, they creep close unto him; this is the work of God, and it is marvelous in our eyes; when gentle corrections, Funieuli Adam, the bonds of love cannot draw us, Abenea juga & flagella aculeata, iron yokes and stinging Scorpions, shall drive us whether we will or no.  
Use. And I would to God, we would but at last take out this lesson from them, and play our aftergame as well as they: That we have all of us been too forgetful of the good mercies of our God, 
Pacile meminimus quae volumus, at non licet oblivisci quae volumus, Cic. desi I.  both our own Consciences, and these present distempers that are amongst us, witness sufficiently to our face. O that we were but so wise, now afterwards to remember, how we have offended this God, abused these mercies; and in conclusion wronged and ruined ourselves thereby; these Meditations even now at last (though late) may do us a great deal of good, which had they been thought on in time, might have prevented much of that mischief which has long ly'en so heavy upon us, and without the mercy of God is ready to overwhelm us.  
I shall never forget that dying speech of Cardinal Woolsey, who being apprehended and arraigned of Treason, broke out into this passionate complaint, O si Deo meo, etc. O had I been but as careful to please my God, as I was to please my King, this misery had never befallen me.  
So may I say, certainly had we in our plenty and abundance, in our former peace and quiet, been as careful to please our God, as we were to please ourselves, and our lusts, and our sinful pleasures and delights, these Wars, and bloodshed, and distractions had never thus strangely overtaken us.  
Well, let it be our wisdom now at last, though late, very late God knows, with Israel here, to remember both God and ourselves; if not, how clear soever the Heavens seem now in regard of thy particular, yet know, the day may overcast 
(f) Oprima quaeq. dies miseris mortalibus aevi prima fagit, subeunt morbi, trist ●sq se nectus & Labot, & curae, &c Virg. 3. Geor Meliora praetervolant, deteriora●uccedunt, Sen. Ep , and God may be as fare off, as now he's near at band. O what then wilt thou do? when God thy guide, thy Pilot, the rock and stay of thy soul has forsaken thee? then it may be thou'lt remember, when it is too late (as Israel here) not with joy, but with sorrow, all the pleasant things which thou hadst in the days of old 
(g) Lam. 1.7. .  
Secondly, they remember Zion, in statu quo nunc, or as they left it, all ruin'd, spoiled, ransacked and destroyed.  
And here, Avertite oculos, turn aside your eyes, all you that pass by, from beholding that which our eyes saw, lest your hearts also break out into tears as well as ours. An unhappy Zion! watered with blood, as well as tears, the fitting object of our pity, but past our help.  
Remember thee we may, but for our tongues to utter what our eyes did see, may unlessen thy pains, but not our grief. Yet if we must needs sing one of the Songs of Zion, where shall we first begin? but it's no matter where; Confusion best befits the description of that, where we saw nothing else, and of that Land wherein we are, whose very name is so.  
Well, we wept then, 
Jerem. 4.19.  when we remembered the sound of the Trumpet, and Alarm to war, the prancing of their Horses, and fury of their mighty ones; how like a mighty tempest they came thundering down the Mountains, and like an overflowing Torrent broke out from a far overspreading all the Land.  
When we remember, how they begird our City round, 
Lam. 5.  so that we got our bread with the peril of our lives, and our skins were black like an even, because of the terrible famine 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Menand. . How the tongue of the suckling clavae to the roofe of its mouth for thirst; and the young children asked bread, and no man broke it to them. Nay, how the hands of the pitiful Women sod their own Children, and they were their meat, in the destruction of the daughter of my people.  
And yet these were but the beginnings of sorrow.  
But further, when we remember how furiously they broke down the walls of our City, and madly ranged about our streets, Qualis per arva Leo, 
Qualis per arva Leo fulvam minari fronte concutiens jubam, Sen. Trag.  etc. like mad untamed Bears or Lions wasting and spoiling all, if we stayed within our doors they fired our houses about our ears, and sadly made them our urns or geaves to bury us in; if we step out, O what dreadful speetacles there we see!  
On the right hand husbands 
(h) Arma non servant medu●, nec temperal facile, nec reprimi potest stricti Ensis Ira, Bella delectat cruor, Sen. in Herc. fur.  and Parents and Children (Asahel like) wallowing, and tumbling in blood; on the left our Wives and Virgins ravished before our eyes; if we look before us, nothing but fire and sword, rage and fury, horror and contusion: if behind us, all see their naked swords and spears points, how near they are to runius through. It blove in, sinoke and none, darkness and amazement; ●●der, Children and Sucklings, aged Parents and Kindred's rolling in their gore, under our very feet: Ah Cord is be sunt, non oculorum Lachryma.  
And now as we flee away, see, see our glorious Temple where it stands, he joy or the whole earth, that wherein we put our trust, now all on a flaming fire; see how furiously they rage about it, as if happy he who can pull down the first stone; how rudely they throw down our Altars, dig up our Father's Sepulchers, and Tombs of Kings and Prophets, throwing their sacred ashes about the streets?  
See what heaps of dying bodies lie gasping here, and there, 
(i) Perfurit & to tum misce: Mars impius orbem, heu diro inventa est ab Jove tanta lues.  hundreds of sculls, and legs, and arms, with mangled carcases every where, ike that Emperor at the siege of Damascus, that filled all the ditches about the City with dead bodies, and built three great Towers with the very skulls of those that were destroyed in the siege of it.  
If one professed that he could not forbear weeping while he did but read the description of it; can you blame poor Israel, who both saw and felt all this, and a great deal more; if they sit down and weep at the remembrance of it?  
But I'll gaul your eyes no longer with this tragical description of poor Israel's case; turn them but inwards a little into the bowels of your own Country, and perhaps you will see England (God be thanked) not altogether yet in so bad a case as Israel was here, yet basting on apace, yea even in such a case already, as may justly make you likewise sit down, yea and weep too; when you remember England. and that  
In Israel's twofold Condition, both what it was, and what it is.  
First, he that had looked upon the face of England seven years ago, and seen how smooth, how amiable, how beautiful it was— and should view it again, how worn; how old, how wrinkled and weatherbeaten it is now, would scarce ever own it to be the same face, the same England that it was before.  
O blessed God how soon hast thou made us know what all the pomp and glory of this world is! even lighter than vanity itself.  
As in water (says the Wise man) face answers unto face; so (in the water of your tears) let face a little answer unto face, and view this Land what not long since it was, and what now it is.  
Look but on the State in general as sormerly you have known it, how rich, how strong, how quiet, 
* O pax serenitas. Mentis, sranquillitas animi, vit culum amoris, Consor tium Charitatis, cunctis placida, etc. vid. Aug. de verb. Dom.  how peaceable it was, a man might have rid from one end of England to the other, & not meet with an enemy, not seen a sword drawn, or hear the sound of a Drum or Trumpet in a twelvemonth—. And to have the news brought of a man killed, Monstrum horrendum! it rang as a prodigy, or some strange thing all the Kingdom over.  
And look upon it now, how exhaust, how cheated, and confined by those many under-Officers whom it trusts, how feeble it's grown, and weakened by its own strength, what wars, what stirs, what tumults, what plundering and oppression, what rapine and bloodshed, what cruelties, and prodigious villainies are done every where; whole thousands now slain at a time, and scarce any notice taken of it, or one tear shed for it.  
And for the Church in regard of outwards, you know the common complaint was, Churchmen were too high, and that made them so 
(a) Causa Ruinae Ecclesiae faftus & superbia Ecclesiasticorum, Gerson Paris.  ambitious—. Well, I think they are low enough now; and if ever that heavy curse of God against the Priests (Malachy 2— v. 3.9.) I will cast dung upon their faces; and make them base and contemptible before all the people;) was verified of late, it is in these our days: God has indeed cast dirt upon their faces, and made them base and contemptible before all the people. Great talk there was of the Clergies being too rich, which made them so proud and haughty; and its true, many indeed were so. But I believe some of them are poor enough now: nay, I assure you (Right Honourable) such a course is taken in the Country, not by just and equal (that would cheerfully be undergone) but by 
(b) Omnis iniquitas & oppressio & injustitia Judicium sanguinis est. Et licet gladio non occidas, voluntate tamen interficis, Hieron, in Isa.  unjust, unequal, and unconscionable Taxes; taking the advantage of these times, to lay load upon them, the better to ease themselves; and this not upon the idle, lazy, or disaffected, but upon the most painful, most pious, most conscientious and best deserving Ministers, such as have stood out in the hardest times, and born the heat and burden of the day; nay, usually upon them, rather than others, the more to discourage and dishearten them, that unless your goodness and Wisdoms prevent it in time, inevitably it must come to pass, that (if not they) yet their wives and children must of necessity be forced after a while, to come a begging to your doors. And I humbly beseech your Honours in the name of thousands of the best deserving, and faithfullest pious Ministers, and others in England, that you will be pleased to set down a Rule whereby such unjust exorbitances may be remedied, and they not left to the arbitrary power and will of those, who neither wish well to them nor you.  
And in regard of inwards, 'tis true, the corruptions in the Church before were very great: but are they lessened now? are they not in another kind grown far greater, and more desperate? the hedge of all Discipline quite broken down; ah how do the foxes, wolves, and bears, and all the wild beasts of the field now rage and domineer? such variety of abominable Heresies, 
(c) Haeresis Graece ab Electione dicitur, quod seilicet eam sibi unusquisque eligat disciplinam quam patat esse milicrem, etc. vide Hicron. in Epist ad Gat. & 24. q. 3. Haeres. Quid iniquius est quam impia sapere, & sapientioribus doctioribusque non credere! sed in hanc insipientiam cadunt, qui cwn ad cognoscendum veritatem aliquo impediantur obscuro, non ad propheticas voces non ad Apostolicas literas, non ad Evangelicas Authoritates, sed ad semet ipsos recurrunt: et ideo Magistr. Erroris existunt, quia veritatis discipuli non fuerunt, Leo.  Sects, & Schisms; such monstrous, horrid, blasphemous Opinions; walking up and down with open face, to the dishonour of God, and the disgrace of the Protestant Religion; as the very Names of such Sects or Sectaries before these days were scarce ever known or heard of before.  
In a word, to look upon the face of the whole Land, and to consider what it was, so rich, so populous, so overflowing with milk and honey, like the garden of Eden, the Paradise of God; and to see now what it is, so poor, so bare, so wasted; here one Country quite harassed thorough; there another foraged and plundered; here such a goodly Town burnt and spoiled; there another pillaged and undone; here one rich Family shattered and dissolved; there another beggared and broke to pieces; almost no place but full of fears, frights 
(d) Turbine magnospes sollicitae, urbibus errand, tre pidique Metus, Sen. in Her. sur. , and terrors, every where complaining of wrong and injury, of unjustice and oppression, strange unheard of oppressions and vexation; so that a man cannot come almost into any company, or three friends meet together for an hour, but either some bitter 
(e) Gratae sunt contentiones hominibus, & contradreendo quacunque re proposita, vincendi desiderium praeter omnem ratienem inexplebile, Srob.  contention happens concerning the times, rising usually to such an height, even among familiar acquaintance; and leaving such a sting behind it, as makes them look shy at one another for a long while after, or else causes such a breach of Charity, as is not easy to be made up again.  
Or if not so, yet such sad, such tragical, such lamentable stories are related from one and other, as would make one's very heart to bleed, and damps all the comfort of friends meeting, or society whatsoever. He I say therefore that does but remember the former freedom and happiness before, and the slavery and miseries that are now; cannot I think choose but with Israel here, sit down and weep when he remembers Zion.  
I'll leave the more particular view of these things, to your private Meditations at home, and will close all with a fourfold view or useful Remembrance of Zion once more; and then commit you to God.  
First, remember Zion in both these states, and then withal take notice of the true effects of sin, which has caused all this; 
Dan 9.6.  for our sins (says the Prophet Daniel) and for the iniquity of our forefathers, Jerusalem and thy people are made a reproach to all that are round about us; so may we likewise say, it is for our sins, etc. It was a good answer one of our Countrymen gave to one at the last losing of Calais in France ask him scoffingly, where's the valour of your English now? when will you win Calais again? O Sir said he, when your sins are grown greater than ours, then shall we conquer you. Piously intimating thereby that sin is the cause of all our losses 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Medicus non est causa Incisionis, sed Morbus, sic & Civitatum dissipationes ex peccantium immodestia ortum habent, Chrys. , of all our heavy changes and distractions.  
And withal remember them likewise unto true and unfeigned repentance and amendment, mourn for thine own sins, and the sins of the Land, which have provoked God to be so angry with us; strive to amend thine own life, and as much as in thee lies to amend others, wish, and pray, and endeavour a thorough Reformation both of thyself, and those with whom thou hast to deal, and all this speedily ere the day be gone 
(g) Nunc est tempus audrendi quando ille non assumpsit Tempus Judicandi-qui loquitur modo tacebit, Aug. , and then thou beest forced to remember both thy Zion, and them in another place, when with Israel here it will be too late 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. Hieron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Impossibile est et seire afflictiones afflicterum qui experimentum afflictionis non habuit, Chrys. .  
Secondly, remember this thy Zion, in these parts of the Kingdom, so strangely kept hitherto, so miraculously preserved both from plague, and foreign forces and devastation, and then with thankfulness learn to prise thine own happiness.  
Qui non aegrotat nescit quantum valet sanitas, saith Hierom, He that never was sick, knows not how to prise health: He that never was lame, knows not how to value his limbs: whereas if thou wouldst know the price of an eye, thou must ask the blindman; if of an ear, ask the deaf; if of meat, ask the hungry; if of liberty, ask him that has been long in Prison, and they will tell you out of woeful experience of their own wants and losses; so if you would know the true value and price of peace, of plenty and abundance, of the freedom of God's word and Ordinances, go to Germany or Ireland, or some parts here in England, and they'll tell you by sad experience, God be merciful to them. I profess it damps my Spirits sometimes to see what little regard there is of the afflictions 
(i) Faeliciter supit qui alieno periculo sapit, Plant.  of Joseph; how securely men go on in their sins, please and glut themselves in all manner of excess riot, and intemperance, in oppressing of their poor brethren, and all manner of injustice and wrong; so long as things go well with them, whether right or wrong, all's one, they are as little moved with others miseries, as thankful for their own happiness.  
O my Beloved, this, this 
(k) Incassu n. munita sunt caetera, quum lec●s unus de quo Hesti pate: aditus, non est munitus, Greg.  is that which threatens a sad change 
(l) Saepe queen tentationis, Certamen superare, non valuit sua deterius securitas stravit, Gre. in Moral. , even with us also. Did but others enjoy half of those blessings you sleight or neglect, such abundance of peace, and plenty, and freedom, and ease, such frequent use of God's Word and Sacraments such overflowing of all manner of good things. Faelices nimium bona si sua norint: A People, a City too happy, did they but know their own happiness; did but others (I say) enjoy half of that which you do, how happy would they count themselves if only it were but to gather up the Crumbs that fall under your Table. Well (Right Honourable and Beloved) give me leave to tell you that I am afraid an heavy account and reckoning is yet behind. O remember that quickening speech of our blessed Saviour, Luke 12.48. Unto whomsoever much is given, of him shall much be required, and to whom men have committed much, of him they will ask the more. God has given you (you cannot deny it) a greater measure of his blessings, than he has done to others: O strive to be answerable in a proportionable measure of duty and thankfulness again; lest he take them away from you, and give them to those will bring forth better fruits than you do, the loss than will be the heavier, as your sin before was the greater.  
Thirdly, remember God's distressed Zion once more, and then learn to sympathise 
(m) Tanto quisque perfectior est, quanto perfectius sentit dolores alienos; Greg Mor. l. 19  with thy poor brethren, and to pity them on whom this heavy lot has fallen, it might have been thine, Quod cuiquam contingit posset evilibet, that which happens to one, might befall another, and its God's Mercy only, that puts the difference, in smiting others, and sparing thee; O at least pity those 
(n) Cujus pictus tam ferreum, cujus Cor tam lapideum ut gemt tus non exprimat Dachrymas non effundat cum proximi vel amici Morbum vel interitum intuesur? ut patienti non compatiatur, & dolentibus non condolear, etc. Jun. 1 Cor. 12.27. Rom. 12.15, 16  who are in worse condition than thyself. How can it be well with the head, when the heart is sick; how with the hands, when the feet are ill; with one member, when another is pained? Ye are members in particular saith the Apostle; therefore be of the same mind one with another; weep with those that weep, and mourn with those that mourn.  
Many Israelites, many of God's Zion may you find every where, some in prison, some in want, some in banishment, some plundered, some wounded, some maimed. O remember these; Remember them,  
First, with thy Charity 
(o) Semper habet undo det, cui plenum est pectus Charitatis, Aug. in Psal. 36. , spare some of thy overflowing Cups, to quench their thirst; some of thy superfluous dishes to satisfy their hunger; some of thy cast  to cover their nakedness; some of thy plenty and abundance to relieve their wants: Remember them thus, and their souls will bless thee another day.  
Secondly, remember them in your Prayers too: this is opus Diei in die suo; the proper duty and employment of the day, to desire God in his due time to be favourable and gracious unto Zion. Be earnest with God therefore; 
(p) Prece● quae attente a puro animo s●u●duntur, a Domino reportant quod pe●unt, Bern.  what knowest thou whether thy prayers (as Hezekiah's did the Sun in the Firmament) may not make the Sun of Righteousness to turn back from what it is gone down; or (as Josuah's) to stand still, and go down no further, before he have mercy 
(q) Oratio Deum lenit, sed lachryma cogit, Hieron. in Isa.  on thee. We far better for the Churches, and other godly men's prayers; good reason they likewise should far the better for ours 
(r) Impossibile est ut Deus fideliter precantibus, usquam suum neger Oraculum, Bern. ; O pray then for the peace of Zion; they shall prosper that love it.  
Thirdly, remember it likewise with thy Tears;  
Both 1. of Contrition 
(s) Lachrymae paenitentium cadunt in c●nspectu Domini, Aug. Flevit Petrus amare ut lachrymae lavarent delictum, tu similiter lachrymis dilue Culpam, Id.  for thine own sins, and the sins of the Land which are the causes of all our woe.  
2. Of Devotion, bewailing that thou hast offended so good a God, begging mercy, and trusting in Christ, and Christ alone for help and secure.  
And 3. of Compassion 
(t) Illas lachrymas vere in vinum mutari dixerim, quae Compassionis affectu in fervorem prodcant Charitatis, etc. Bern. , for those heavy breaches that God has made upon the Church and Nation, endeavouring what thou art able to repair them, and earnestly desiring God in his due time to make up the breaches of his Zion, and to build up the walls of his decayed Jerusalem.  
Lastly, remember Zion once more Allegorically with St. Austin thus;  
We are all Israelites in this world, strangers 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys.  and pilgrims here; and Heaven is our home, our Zion which is above. Now as those Israelites sat down by the waters of Babylon, and wept when they remembered their Zion; so should we in this our Babylon of this wicked and unconstant world (a true land of Confusion indeed) where we are Captives to sin, to Satan, to the world and men; even sit down and weep when we remember our heavenly Zion, 
Multi flent fletu Babylonico, & gaudent gaudto Babylonico, gaudent lucris & flent damnis Temporalibus, Aust. Ecce in babylon pulchra sunt quae te tenent, sed non te teneant (mi homo) aliud est Solatium Captivorum, aliud gaudium liberorum, Aust. O pax illa quam Zione videbimus apud Deum Illa sancta aequalitas Ange lorum, illa Visio & spectaculum pulchrum, etc. Aust. Hoc est quod nos laetificat in omnibus laboribus & periculis vitae hujus, Amor noster in Deum, & pium studium, & certa spes, & fervour spiritus, Aug. in Joh.  out of which our sins have excluded us, and from whence as yet we are debarred from going to so happy a place.  
Multi flent, etc. many of us weep too much with Babylon's Tears, and rejoice with Babylon's joy, rejoice at worldly gains, and weep for worldly losses; but who weeps (saith he) for the loss of heaven; that Zion of ours which yet we want? Ecce in babylon, etc. behold many goodly shows there are which may take thine eyes here; yea, but be not taken with them (says the good Father) for there's a great deal of difference between the joy of Captives in this World, and the joy of children with God in that world that is to come.  
O pax illa, etc. O the blessed peace which there we shall see in Zion with our God, no more wars, or fightings, or frights, or fears, or losses, or crosses there, but all peace, all joy, all tranquillity and quiet, comfort, and happiness there.  
O remember this Zion too, and then let the thought of this Zion above stay thy mind, and cheer thy drooping spirits, midst all the miseries and calamities here below.  
And when they that carry thee away Captive require of thee a song in thy heaviness, when any Crosses or afflictions of this life press upon thee sore, solace thyself with the remembrance of this, and say, Well, yet my comfort is, the evening will come when I shall receive my penny; this warfare will be accomplished, when I shall obtain the Victory; this race of my life at last will be run, when I shall get the goal; this pilgrimage will be finished, when I shall come to my home: in a word, all these distractions, 
(x) In aeterna vita nullum habebimus, adversarium, nulla erit diabolicae fiaudis impugnatio, nullum Haeretiaae pravitatis dogma, nulla, etc. Greg. in Ps. 7.  troubles and miseries will cease, when once I come to Zion, my Zion which is above, and there fit down in the bosom of my sweet Saviour, my God, and my Redeemer, in whose 
(y) Praemium est videre Deum, vivere cum Deo, vivere de Deo, esse cum Deo, esse in Deo, qui erit omnia in omnibus, etc. Bern. de praem. patr. Cael.  presence is the fullness of joy; and at whose right hand there are pleasures for evermore. And so having brought you to the glimpse of a better Zion; there I leave you, not knowing where to leave you in a better place.   
Soli Deo sit Gloria.