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The gallants burden A sermon preached at Pauls Cross, the twenty nine of March,…The gallants burden A sermon preached at Paules Crosse, the twentie nine of March,…Thomas Adams, 1612

THE GALLANT'S BURDEN.THE GALLANT'S BVRDEN.

102 passagespart 1 of 3

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THE GALLANT'S BURDEN.

THE GALLANT'S BVRDEN.

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Isaiah 21. ver. 11. 12. The burden of Dumah. He calls unto me out of Seir, Watchman, what was in the night? Watchman, what was in the night? The Watchman said: The morning cometh, and also the night. If ye will ask, enquire: return, and come.

Esay 21. ver. 11. 12. The burden of Dumah. He calles vnto me out of Seir, Watchman, what was in the night? Watchman, what was in the night? The Watchman sayd: The morning commeth, and also the night. If ye will aske, enquire: returne, and come.

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Qvò brevior, •ò obscurior: the shorter this Prophecy is, the more mystical. In holy Writ, these two things ever concur: (Sententia brevis▪ res ampla) a finite Sentence, an infinite Sense: As in a little Map we see a world of Countries, and what the Foot cannot measure in many days, the Eye peruseth in a moment: this is the little Map of Idumea or Edom, (wherein we may survey the state of that whole Region) not much unlike the situation of it, standing in this Chapter betwixt Chaldea and Arabia: The Burdens against them both are heavy, and the Plagues aggravated with more circumstances: The burden of Dumah, (though short) shall weigh with them grain for grain.

QVò breuior, •ò obscurior: the shorter this Prophesie is, the more mysticall. In holy Writ, these two thinges euer concurre: (Sententia breuis▪ res ampla) a finite Sentence, an infinite Sense: As in a little Map we see a world of Countries, and what the Foote cannot measure in many dayes, the Eye peruseth in a moment: this is the little Mappe of Idumea or Edom, (wherein we may suruey the state of that whole Region) not much vnlike the situation of it, standing in this Chapter betwixt Chaldea and Arabia: The Burdens against them both are heauy, and the Plagues aggrauated with more circumstaunces: The burden of Dumah, (though short) shall weigh with them graine for graine.

The gallants burden A sermon preached at Pauls Cross, the twenty nine of March,…The gallants burden A sermon preached at Paules Crosse, the twentie nine of March,…Thomas Adams, 1612

THE GALLANT'S BURDEN.THE GALLANT'S BVRDEN.

102 passagespart 1 of 3

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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THE GALLANT'S BURDEN.

THE GALLANT'S BVRDEN.

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This Idumea is here called Dumah: ¹thus God insinuates his contempt of that rebellious and accursed nation, by cutting short the name, as unworthy to stand in his Book, graced with the full length: the estimation which the wicked bear with God is here expressed: he thinks the mention of them a blur to his sacred leaves: now, shall their persons sit in his Kingdom with honour, whose names may not stand in his Book without disgrace? Sometimes they are concealed, as Dives: ²that real Parable gives no other title to the condemned ⟨p. 2⟩churl:³ Christ allows the Tyrant Herod no other name then a Fox: Go tell that Fox, &c. God calls those Princes,⁴ the Bulls of Bashan on the Mountains of Samaria: they would be blots to his holy Book, if they were expressly named. Sometimes they are named, (but) with abbreviations; Dumah for Id•mae•: ⁵Thus Aram is called Ram: Ephesdam•im, a coast of the Philistines, never spoken of without contempt, is twice thus curtailed. 1. Cro. 11.⁶ it is called Pasdaemmim: and 1. Sam. 17. Dammim.⁷

This Idumea is heere called Dumah: ¹thus God insinuates his contempt of that rebellious and accursed nation, by cutting short the name, as vnworthy to stand in his Booke, graced with the full length: the estimation which the wicked beare with God is heere expressed: he thinkes the mention of them a blurre to his sacred leaues: now, shall their persons sit in his Kingdome with honour, whose names may not stand in his Booke without disgrace? Sometimes they are concealed, as Diues: ²that reall Parable giues no other title to the condemned ⟨p. 2⟩churle:³ Christ allowes the Tyrant Herod no other name then a Foxe: Goe tell that Foxe, &c. God calles those Princes,⁴ the Bulles of Bashan on the Mountaines of Samaria: they would be blottes to his holy Booke, if they were expressely named. Sometimes they are named, (but) with abbreuiations; Dumah for Id•mae•: ⁵Thus Aram is called Ram: Ephesdam•im, a coast of the Philistines, neuer spoken of without contempt, is twice thus curtalled. 1. Cro. 11.⁶ it is called Pasdaemmim: and 1. Sam. 17. Dammim.⁷

1Pearphaer•sin.
2Luk. 16. 19.
3Luk. 13. 32.
4Amos. 4. 1.
5Ruth. 4. 19.
61. Chron. 11. 13.
71. Sam. […] .1.1. Sam. 〈…〉 .1.

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Thus God crosseth the worlds fashion, by putting them in his Chronicle, which are not here thought of, and leaving those out, which the world boasts of as her glory: to a soul that hath more Affection in her, then Religion, it seems a great matter of pity: that Plato, Cato, Alexander, & some of those mighty Roman Caesars, honoured with the graces of Nature, the bounties of Fortune, & the greatest glory, the forced world could yield them, should yet want a name in Gods Book, a place in his Kingdom. Greatness is the fairest object to the eye of the world, Goodness to the eye of Heaven: There is a glorious splendour in pompous Honour, to draw the eyes of admiration after it; it little affects the sight of God, if Virtue gives it not a Lustre: he that is goodness and greatness it self (when others have it in the concrete, good and great, he hath and deserves it in the abstract) is pleased (to prefer his title of Optimus, before that of Maximus) and first to be called Good,¹ ⟨image 5⟩and then Great. His affections should be ours: he is the absolute precedent of our imitation.

Thus God crosseth the worlds fashion, by putting them in his Chronicle, which are not heere thought of, and leauing those out, which the world boastes of as her glorie: to a soule that hath more Affection in her, then Religion, it seemes a great matter of pitty: that Plato, Cato, Alexander, & some of those mighty Romane Cesars, honored with the graces of Nature, the bounties of Fortune, & the greatest glory, the fore'd world could yeeld them, should yet want a name in Gods Booke, a place in his Kingdome. Greatnes is the fairest obiect to the eye of the world, Goodnes to the eye of Heauen: There is a glorious splendour in pompous Honour, to draw the eyes of admiration after it; it litle affectes the sight of God, if Vertue giues it not a Lustre: hee that is goodnesse and greatnesse it selfe (when others haue it in the concrete, good and great, he hath and deserues it in the abstract) is pleased (to preferre his title of Optimus, before that of Maximus) and first to be called Good,¹ ⟨image 5⟩and then Great. His affections should be ours: he is the absolute precedent of our imitation.

1Exod. 14.

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There are infinite ways that conduct to seeming Honour, excluding Virtue; the end of them all is shame: since of a natural man it is true, that (Quan•ò ornatior, tantò nequ•or) The more adorned, the more wicked: our Bonnets veil, our Knees bow to many, whom the sight of Heaven and Virtue, scorns: This imparity of men living, is made even by death, who sweeps all (Beggar and Prince) with his impartial Besom, into one Bag: and when Judgement comes, they are made odd and unequal again; for then, the least in the worlds estimation, shall sit down with the blessed Kings and Patriarchs in Heaven, when Kings and Patriots without grace, shall be excluded. If you desire your names to be registered with the pen of Eternity, write them your selves with the pen of Charity: the Book of Grace, is the counterpane to the Book of Election: they are written in Heaven first, and there God reads them: We cannot see into this Book through the thick clouds of the Air and Sin; let us write them in the leaves of Obedience, and there read them:¹ they stand sure with God before, not sure to us till now:² Write them in the entrails of the Poor, in the ruins of the Church, by you bettered, repayred, maintayned, (Non norunt haec monumenta mor•,) and you shall one day hear the Judge himself, read them in the audience of all the world,³ to your joy, crown, eternity of bliss.

There are infinite wayes that conduct to seeming Honour, excluding Vertue; the end of them al is shame: since of a naturall man it is true, that (Quan•ò ornatior, tantò nequ•or) The more adorned, the more wicked: our Bonnets vaile, our Knees bow to many, whom the sight of Heauen and Vertue, scornes: This imparitie of men lyuing, is made euen by death, who sweepes all (Beggar and Prince) with his impartiall Beesome, into one Bagge: and when Iudgement comes, they are made odde and vnequall againe; for then, the least in the worldes estimation, shall sit downe with the blessed Kinges and Patriarches in Heauen, when Kinges and Patriottes without grace, shalbe excluded. If you desire your names to be registred with the pen of Eternitie, write them your selues with the pen of Charitie: the Booke of Grace, is the counterpaine to the Booke of Election: they are written in Heauen first, and there God reades them: Wee cannot see into this Booke through the thicke cloudes of the Ayre and Sinne; let vs write them in the leaues of Obedience, and there read them:¹ they stand sure with God before, not sure to vs till now:² Write them in the entrals of the Poore, in the ruines of the Church, by you bettered, repayred, maintayned, (Non norunt haec monumenta mor•,) and you shall one day heare the Iudge himselfe, read them in the audience of all the world,³ to your ioy, crowne, eternitie of blisse.

11. Tim. 2. 19.
22. Pet. 1. 10.
3Math. 25.

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Christ diverted his Apostles triumph to an other honour: they were little less then proud,¹ that the Devils were subdued unto them through his name whom they served: True (saith Christ) I saw Satan fall from heaven like lightning; nevertheless rejoice not that the spirits obey you, but rejoice that your names are written in Heaven. ²Rejoice not of your ennobled bloods, admired with living ⟨p. 3⟩praises, & rescued from the jaws of oblivion by sumptuous Sepulchres: there is small matter of joy, that the name lives in bright honour on Earth, when the Soul lies in the rusting miseries of Hell: but rejoice on your assurance of memorial with God:³ The memory of the just shall be blessed; but the name of the wicked shall rot. A great name commonly ariseth either from Blood,⁴ popular applause,⁵ or Golden trappings:⁶ the last useth a man like a Counter that stands now for a Million, instantly for a Penny: The first finds Honour, perhaps deserves it not, leaves it by succession: The middlemost is unconstant, as the causes are: the vulgar opinions, whose distracted voices seldom hit on the same tune, or never keep it long. The Monarchs of the world have large and tedious Titles, according to their several Dominions: good luck have they with that Honour, which the hand of God reacheth forth unto them: there is a Title that betters all theirs; those are folded up in time, that perisheth: this brings Honour without end or limits, to be a Christian; such have their names producted in Gods book, to show that they stand written with Golden letters in the Lambs book of Heaven: Abram shall be called Abraham: Jacob, Israel. The Hebrews well observe, that God to those he loved, added a letter of his own name (that tetragrammaton) Jehovah: as the letter He, to Abraham's and Sarahs name the letter Jod to Jehoshua's, who was before called Hoshea.

Christ diuerted his Apostles triumph to an other honour: they were litle lesse then proud,¹ that the Deuils were subdued vnto them through his name whom they serued: True (sayth Christ) I saw Sathan fall from heauen like lightning; neuerthelesse reioyce not that the spirits obey you, but reioyce that your names are written in Heauen. ²Reioyce not of your innobled bloodes, admired with liuing ⟨p. 3⟩praises, & rescued from the iawes of obliuion by sumptuous Sepulchers: there is small matter of ioy, that the name liues in bright honour on Earth, when the Soule lyes in the rusting miseries of Hell: but reioyce on your assurance of memoriall with God:³ The memorie of the iust shall be blessed; but the name of the wicked shall rotte. A great name commonly ariseth either from Blood,⁴ popular applause,⁵ or Golden trappinges:⁶ the last vseth a man like a Counter that standes now for a Million, instantly for a Penny: The first findes Honour, perhaps deserues it not, leaues it by succession: The middlemost is vnconstant, as the causes are: the vulgar opinions, whose distracted voyces seldome hit on the same tune, or neuer keepe it long. The Monarches of the world haue large and tedious Titles, according to their seuerall Dominions: good lucke haue they with that Honour, which the hand of God reacheth foorth vnto them: there is a Title that betters all theirs; those are foulded vp in time, that perisheth: this bringes Honour without end or limits, to be a Christian; such haue their names producted in Gods booke, to shew that they stand written with Golden letters in the Lambes booke of Heauen: Abram shalbe called Abraham: Iacob, Israell. The Hebrewes well obserue, that God to those he loued, added a letter of his owne name (that tetragrammaton) Iehouah: as the letter He, to Abrahams and Sarahs name the letter Iod to Iehoshua's, who was before called Hoshea.

1Luke. 10. 17.
2ver. 20.
3Prou. 10. 7.
41. Descent▪
52. Ho•our
63. Wealth.

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It was happy for Mordecai that his name stood in the Persian Chronicles, that Ahashverosh might read him: his service shall be found out with rewards, array him with the Kings Robe, set him on the Kings Chariot, and proclaim his name through the popular streets, This is the man,¹ whom the King will honour. It is more blessed to stand in the Chronicles of Heaven, registered by the Pen of that eternal Spirit; we shall one sit with the King in his Throne (Unicenti dabitur sedere,² &c.) and ⟨image 6⟩put on his robe of Glory;³ (Be fashioned like his glorious body,⁴) Such honour have all his Saints. It is the decree and promise of him, whose word is more stable then the foundations of the Earth: Those that hon••r me, I will honour. Revolve then his sacred Name in your sanctified mouths: sing Hosanna's to it here, that you may •ing Hallelujah's hereafter: & having drunk hearty draughts of his Waters of Mercy, bless with David his great and glorious Name: the honour of your own names is attained, nay consists in this: maintain the glory of it with your strengths, sound it with your praises, and (if need be) seal it with your bloods; and God shall write your Names (not shortened like Dumah's,) but at full length, in a Book never to be blotted out.

It was happy for Mordecaj that his name stood in the Persian Chronicles, that Ahashverosh might read him: his seruice shalbe found out with rewardes, array him with the Kinges Robe, set him on the Kinges Chariot, and proclaime his name through the popular streetes, This is the man,¹ whom the King will honour. It is more blessed to stand in the Chronicles of Heauen, registred by the Penne of that eternall Spirit; wee shall one sit with the King in his Throne (Vnicenti dabitur sedere,² &c.) and ⟨image 6⟩put on his robe of Glorie;³ (Be fashioned like his glorious body,⁴) Such honour haue all his Saintes. It is the decree and promise of him, whose word is more stable then the foundations of the Earth: Those that hon••r me, I will honour. Reuolue then his sacred Name in your sanctified mouthes: sing Hosa•na's to it heere, that you may •ing Halle•uia's hereafter: & hauing drunke heartie draughts of his Waters of Mercie, blesse with Dauid his great and glorious Name: the honour of your owne names is attayned, nay consistes in this: maintaine the glory of it with your strengthes, sound it with your prayses, and (if need be) seale it with your bloodes; and God shall write your Names (not shortned like Dumahs,) but at full length, in a Booke neuer to be blotted out.

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1. The Word of the Lord is to the Prophets a heavy Burden till they are delivered of it: there is no rest in the bones to the surcharged Conscience, no more then to the pregnant Woman till she be eased: I confess, that Security, Vanity, abundance of Wealth, setting their shoulders to this Burden, make many a Prophet forgo all sense of the weight: Jonah laden with his Commission for Nineveh, lay as securely in the sides of the Ship, as if the God of Israel had laid no Burden on him: but himself was a Burden to the Ship, and the fury of the Waves, Winds, and his Anger that moves all, was not appeased, till the Ship was disburdened of Jonah, that had disburdened himself of the Message of God. Let me speak it with grief and fear; We are the sons of those Prophets, (I mean) their successors in Gods Ministerial work: and the ⟨p. 4⟩Word of the eternal God is no lighter a Burden to us then it was to them: nay let me add (that, which is not to be thought of without trembling) there is the Burden of a Curse threatened to them that neglect this Burden; Cursed is he that doth Gods business negligently. Least I should seem bitter in applying this too generally, let me freely speak what Paul applies to his own person, if he slighted this ponderous charge: A necessity (which is no less then a Burden) is laid upon me, and woe unto me, if I preach not the Gospel.

1. The Word of the Lord is to the Prophets a heauy Burden till they are deliuered of it: there is no rest in the bones to the surcharged Conscience, no more then to the pregnant Woman till she be eased: I confesse, that Securitie, Vanitie, abundance of Wealth, setting their shoulders to this Burden, make many a Prophet forgoe all sense of the weight: Ionas loden with his Commission for Niniueh, lay as securely in the sides of the Shippe, as if the God of Israel had layd no Burden on him: but himselfe was a Burden to the Shippe, and the furie of the Waues, Windes, and his Anger that mooues all, was not appeased, till the Shippe was disburthened of Ionas, that had disburthened himselfe of the Message of God. Let me speake it with griefe and feare; We are the sonnes of those Prophets, (I meane) their successors in Gods Ministeriall worke: and the ⟨p. 4⟩Word of the eternall God is no lighter a Burden to vs then it was to them: nay let me adde (that, which is not to be thought of without trembling) there is the Burden of a Curse threatned to them that neglect this Burden; Cursed is hee that doth Gods businesse negligently. Least I should seeme bitter in applying this too generally, let me freely speake what Paul applyes to his owne person, if he slighted this ponderous charge: A necessitie (which is no lesse then a Burden) is layd vpon me, and woe vnto me, if I preach not the Gospell.

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The Ministry is a matter of both Honour and Burden: Are there none, that catch at the Honour, will not meddle with the Burden? whose pined Flocks must either content themselves with a bare Pasture, or else stray forth into neighbouring Commons; whiles they forget to break their Masters Bread; yea perhaps to set the whole Loaf before his guests: Are there none that load their minds with the Burden of Cares, too heavy for a Christian soul to bear? the load of Ambition, the burden of Covetousness so pressing them down, as if they were exonerated of the Burden of the Gospel: But if any soul be sensible of this Burden, (as ⟨image 7⟩one, into whose bowels God hath put the compassion of distressed souls,)¹ for Zions sake he will not hold his peace: yea, let me speak it of him, that Job of himself; He is full of matter, and the spirit within him, compelleth him: the word is in him,² like new Wine in Bottles, which must be vented, or will burst forth: And if we slip our shoulders from under this Burden, God can make the whole world too hot for us, and at last impose a Burden of another nature, on our then weaker and more unable souls (the Mountains and Rocks (if weighed in the balance) will be found lighter) the Burden of all their sins, whose souls have bled to death by our negligence: We may, through our impatience and weakness with Jeremiah, curse the days of our Nativity, and cry woe worth the time,³ that ever we were borne, to so troublesome an Office: but a greater woe and curse attends us, if we attend it not: passive Corruptions in our selves, active Reproaches, Injuries, Oppositions of others, impulsive temptations of the Devil, may make us weary of our callings: but his Word is in our hearts, as fire shut up in our bones, and we shall be weary of forbearing; we cannot smother the flames of it, but with terms of defiance to the stoutest that bear a forehead, we must declare it: God gives us the provision of this Burden, before hand, that we may stoop the shoulders of patience and zeal to it: Thus to Ezekiel: Son of man, ⁴I send thee to Israel; What are they? I will not dissemble with thee: They are a rebellious house: contumelies against thy self, blasphemies against thy maker, the bitings, smitinges, woundings of tongues, hands, and swords: this is the Burden thou must bear;

The Ministerie is a matter of both Honour and Burthen: Are there none, that catch at the Honour, will not meddle with the Burden? whose pined Flockes must either content themselues with a bare Pasture, or else stray foorth into neighbouring Commons; whiles they forget to breake their Maisters Bread; yea perhaps to set the whole Loafe before his guestes: Are there none that loade their mindes with the Burden of Cares, too heauie for a Christian soule to beare? the loade of Ambition, the burden of Couetousnes so pressing them downe, as if they were exonerated of the Burden of the Gospell: But if any soule be sensible of this Burden, (as ⟨image 7⟩one, into whose bowels God hath put the compassion of distressed soules,)¹ for Zyons sake he will not hold his peace: yea, let me speake it of him, that Iob of himselfe; He is full of matter, and the spirit within him, compelleth him: the word is in him,² like new Wine in Bottles, which must be vented, or will burst foorth: And if we slippe our shoulders from vnder this Burden, God can make the whole world too hotte for vs, and at last impose a Burden of another nature, on our then weaker and more vnable soules (the Mountaines and Rockes (if weighed in the ballance) will be found lighter) the Burden of all their sinnes, whose soules haue bled to death by our negligence: We may, through our impatience and weakenesse with Ieremy, curse the dayes of our Natiuitie, and cry woe worth the time,³ that euer we were borne, to so troublesome an Office: but a greater woe and curse attendes vs, if we attende it not: passiue Corruptions in our selues, actiue Reproches, Iniuries, Oppositions of others, impulsiue temptations of the Deuill, may make vs wearie of our callinges: but his Word is in our heartes, as fire shut vp in our bones, and we shall be weary of forbearing; we cannot smother the flames of it, but with tearmes of defiance to the stoutest that beare a forehead, we must declare it: God giues vs the prouision of this Burden, before hand, that we may stoope the shoulders of patience and zeale to it: Thus to Ezekiell: Sonne of man, ⁴I send thee to Israel; What are they? I will not dissemble with thee: They are a rebellious house: contumelies against thy selfe, blasphemies against thy maker, the bitinges, smitinges, woundinges of tongues, handes, and swordes: this is the Burden thou must beare;

1Isaiah. 62. 1.Esay. 62. 1.
2Job. 3•. 18.Iob. 3•. 18.
3Jer. 20.Ier. 20.
4Ezek▪ 1•

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2. It is no less to them that must suffer it: the Judgements of God are heavy on whomsoever they light: a ⟨p. 5⟩Millstone bound to the sinner, & thrown with him into the Sea, will not sooner sink him to the bottom, then these bound to the soul, will sink it to the depth of depths;¹ therefore Christ says, B•tter a Millstone, because lighter. The wrath of the Lamb, at the consummation of the world, is acknowledged more heavy then Rocks and Mountains;² and happy were it for those reprobates, if such intolerable pressures could dissolve them into emptiness: These on the body are more sensible, on the soul more miserable. In the infancy of the world, Gods blows were most outward; in this ripe (or rather rotten) age of it, they are most inward & spiritual: We have no Bears to devour the Mockers; no fiery Serpents to strike the Murmurers: Gods punishments reach most to the Conscience: (T•••plex circa prae••••a ferrum,) a sensual and senseless heart without apprehension of Gods incensed anger, (Cor nuliis violabile telis) not made of penetrable stuff: if Gods finger touch the body, we groan under the weight; let his whole hand lie on the soul, we feel nothing: If this be not our Burden & Misery, what is? Like curious Visitors, will ye not believe this age to labour of this Sickness, (unless you behold some Symptoms? Let your eyes take notice (and that not without grief of soul) the deadness of heart among us: We ply the World hard, dally with Religion: We serve God in jest; our selves, with all respect & earnest: Our Devotions are like Winter, frosty, misty, & windy of many natures, none other then cold: Nothing arms, charms, and confirms our senses with attention, spirits with intention, active powers with contention, but vanity. Are not the Benches in Taverns, and Theatres, often well replenished, when these Seats are thin and almost empty? Are not the Allies in this Temple often fuller of Walkers, then the Quire of Petitioners? Conference with profane ostentation of Clothes; perhaps plots of mischief, as frequent, ⟨image 8⟩as suits to God: (making it little less then a den of Thieves:) If men stumble into the Church, as company, custom, recreation, or (perchance) sleep invites many, they feed their eyes with vanities; if any drops he admitted into their ears, they are entertained under the nature of conceits:

2. It is no lesse to them that must suffer it: the Iudgementes of God are heauie on whomsoeuer they light: a ⟨p. 5⟩Milstone bound to the sinner, & throwne with him into the Sea, will not sooner sinke him to the bottome, then these bound to the soule, will sinke it to the depth of dephtes;¹ therfore Christ sayes, B•tter a Milstone, because lighter. The wrath of the Lambe, at the consummation of the world, is acknowledged more heauie then Rocks and Mountaines;² and happy were it for those reprobates, if such intollerable pressures could dissolue them into emptines: These on the body are more sensible, on the soule more miserable. In the infancie of the world, Gods blowes were most outward; in this ripe (or rather rotten) age of it, they are most inward & spirituall: We haue no Beares to deuoure the Mockers; no fierie Serpents to strike the Murmurers: Gods punishments reach most to the Conscience: (T•••plex circa prae••••a ferrum,) a sensuall and senseles heart without apprehension of Gods incensed anger, (Cor nuliis violabile telis) not made of penitrable stuffe: if Gods finger touch the body, we grone vnder the weight; let his whole hand lie on the soule, we feele nothing: If this be not our Burden & Miserie, what is? Like curious Visitors, will ye not beleeue this age to labour of this Sicknesse, (vnles you behold some Symptomes? Let your eyes take notice (and that not without griefe of soule) the deadnesse of heart among vs: We ply the World hard, dallie with Religion: We serue God in iest; our selues, with all respect & earnest: Our Deuotions are like Winter, frosty, misty, & windy of many natures, none other then cold: Nothing armes, charmes, and confirmes our senses with attention, spirits with intention, actiue powers with contention, but vanitie. Are not the Benches in Tauernes, and Theaters, often wel replenished, when these Seates are thinne and almost empty? Are not the Allies in this Temple often fuller of Walkers, then the Quire of Petitioners? Conference with prophane ostentation of Cloathes; perhappes plottes of mischiefe, as frequent, ⟨image 8⟩as sutes to God: (making it little lesse then a den of Theeues:) If men stumble into the Church, as company, custome, recreation, or (perchance) sleepe inuites many, they feed their eyes with vanities; if any drops he admitted into their eares, they are entertayned vnder the nature of conceates:

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Judgements (they think) be none of their lessons, they will not suffer their consciences to apply them: Mercies they challenge and own, though they have no right to them: If this estate be not a misery, judgement, burden, there is none: The fire of the Pestilence is well quenched, the rumours and storms of War are laid, the younger brother of death, Famine, doth not tyrannize over us: But here it is; our sins and Gods wrath (for them) meet, and the heart is hardened: this is the sorest judgement. Let me speak a Paradox, but a trueth; it is the plague of many, that they are not plagued: even this is their punishment, the want of punishment: & the hand of God is then heaviest, when it is lightest: heaviest on the Conscience, when lightest on the Carcass: it is true on them, what the Philosopher said of himself (Perieram misi perijssem) they are undone, that they are not undone: God suffers their bodies to possess, and be possessed of rest: they sing to Viols, dance to Measures: their Heads ache not, Much less their Consciences: But (as to Israel, fat with Quails) God withal, sends Lea• nesse into their souls: the present indulgence, gives sufficient argument of future woes: they surfeit on pleasures, till death puts them out of breath: that worthy Father saw this their (self-commended) estate, and prayed against it;¹ Lord, here plague, cut, massacre, burn me, so that for ever thou wilt spare and save me. This is (O•u• gravissimum,) the most grievous Burden. Security is the very suburbs of Hell: (Miseri•• nihil est miser•, se non miserante,) there is nothing more wretched, then a wretched man, that recks not his own misery: an ⟨p. 6⟩insensible Heart is the Devils Anvil, he fashioneth all sins on it, and the blows are not felt.

Iudgements (they thinke) be none of their lessons, they will not suffer their consciences to apply them: Mercies they challenge and owne, though they haue no right to them: If this estate be not a misery, iudgement, burden, there is none: The fire of the Pestilence is well quenched, the rumours and stormes of Warre are layde, the younger brother of death, Famine, doth not tyrannize ouer vs: But here it is; our sinnes and Gods wrath (for them) meete, and the heart is hardned: this is the sorest iudgement. Let me speake a Paradoxe, but a trueth; it is the plague of manie, that they are not plagued: euen this is their punishment, the want of punishment: & the hand of God is then heauiest, when it is lightest: heauiest on the Conscience, when lightest on the Carcase: it is true on them, what the Philosopher sayd of himselfe (Perieram misi perijssem) they are vndone, that they are not vndone: God suffers their bodyes to possesse, and be possessed of rest: they sing to Viols, daunce to Measures: their Heades ake not, Much lesse their Consciences: But (as to Israel, fatte with Quailes) God withall, sendes Lea• nesse into their soules: the present indulgence, giues sufficient argument of future woes: they surfet on pleasures, till death puts them out of breath: that worthy Father saw this their (selfe-commended) estate, and prayed against it;¹ Lord, heere plague, cut, massacre, burne me, so that for euer thou wilt spare and saue me. This is (O•u• grauissimum,) the most grieuous Burden. Securitie is the very suburbes of Hell: (Miseri•• nihil est miser•, se non miserante,) there is nothing more wretched, then a wretched man, that reckes not his owne miseri•: an ⟨p. 6⟩insensible Heart is the Deuils Anuile, he fashioneth all sinnes on it, and the blowes are not felt.

1Aug. Domine, hic •re, hic seca, ut in sternum parcas.Aug. Domine, hic •re, hic seca, vt in •ternum parcas.

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You wounder at the frequency of Burdens, and that the Turtles of this Land groan out of this place, the sad tunes of woe and misery. Alas, how should we sing the songs of Zion to a strange people? The Pulpit (I confess) should be the Mercy seat; but your sins have made it a Tribunal, or Bench of Judgement: Nothing but the thunders of Sinai, (and scarce those) can waken us from our dead sleep: this is (Ima S•curitas) deep Security, fitly applied to us, whose is (Sine cura aetas) an Age without care; or rather, if you will, (See curans •tas) that love none but our selves, and that not enough to seek our own peace: Let me speak it in the tune of Jeremie (Non habet ulterius, quod nostris moribus addat posteritas) we flow with those sins, to which no following posterity shall be ever able to add; so spreading, an infection of sin is among us, that, as in a great Plague, we wonder not so much at them which die, as at them which scape; so there is nothing a Wonder, a Mirror, a Miracle in Nature, but he that lives unspotted of this world. If you think I speak too bitterly, I would to God, it were not worse then I speak: I would your reformation might convince our shame, and give us cause to recant this in the Pulpit: this turns the Message of Edom upon us; the Burden of Dumah, the Burden of England: we cast from our shoulders the Burden of the Law, God lays on us the burden of Judgement: we load God with our sins,¹ and press him as a Cart with Sheaves: we pack up a bundle of Lies, Blasphemies, Adulteries, Perjuries, Extortions, Frauds, and then hasten to the Cross of Christ to unload them; as if pressing our souls to Hell with wilful sins, yet Christ on the least warning, must ease us:² But the Promise is not to men laden with sin, but with sorrow for sins: It is such a load as must ⟨image 9⟩make us weary, or we have no promise to be eased.

You wounder at the frequencie of Burdens, and that the Turtles of this Land grone out of this place, the sadde tunes of woe and miserie. Alasse, how should we sing the songes of Syon to a strange people? The Pulpit (I confesse) should be the Mercie seate; but your sinnes haue made it a Tribunall, or Bench of Iudgement: Nothing but the thunders of Sinaj, (and scarce those) can waken vs from our dead sleepe: this is (Ima S•curitas) deepe Securitie, fitly applyed to vs, whose is (Sine cura aetas) an Age without care; or rather, if you will, (Se curans •tas) that loue none but our selues, and that not enough to seeke our owne peace: Let me speake it in the tune of Ieremie (Non habet vlterius, quod nostris moribus addat posteritas) we flow with those sins, to which no following posteritie shalbe euer able to adde; so spreading, an infection of sinne is among vs, that, as in a great Plague, we wonder not so much at them which die, as at them whch scape; so there is nothing a Wonder, a Mirror, a Miracle in Nature, but he that liues vnspotted of this world. If you thinke I speake too bitterly, I would to God, it were not worse then I speake: I would your reformation might conuince our shame, and giue vs cause to recant this in the Pulpitte: this turnes the Message of Edome vpon vs; the Burden of Dumah, the Burden of England: we cast from our shoulders the Burden of the Law, God layes on vs the burden of Iudgement: we load God with our sinnes,¹ and presse him as a Cart with Sheaues: we packe vp a bundle of Lyes, Blasphemies, Adulteries, Periuries, Extortions, Fraudes, and then hasten to the Crosse of Christ to vnload them; as if pressing our soules to Hell with wilfull sinnes, yet Christ on the least warning, must ease vs:² But the Promise is not to men laden with sinne, but with sorrow for sinnes: It is such a load as must ⟨image 9⟩make vs weary, or we haue no promise to be eased.

1Amos. 2. 13.
2Math. 11. 28.

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But alas, sin (which is Burden enough to sink the world) is made light by custom; as if resting in mans heart, it did (Quiessere in propriam sedem) settle it self in the own natural place: It is a philosophical Axiom (Nullum elementum suo loco pondurat) no element is heavy in the proper place: Though Sin be as weighty as a Talent of Lead,¹ (saith the Prophet) yet it is at the Centre, (when) got into the corrupted heart, and weighs light: and except the wrath of God fall upon the naked Conscience, Sin lies at the door, and Cain never cries, It is greater then I am able to bear. Judas had Burden enough of treason, hypocrisy, malice, covetousness, to sink him down; it was no Burden, till the finger of Gods wrath touched the tender heart-strings, and then it pressed him down to his own place.² How many have in curvate and oppressed souls, bowed down with the spirit of infirmity (nay of rank iniquity) more then 18. years, that are not yet sensible of their own crookedness, nor the cause thereof: for it can not be, but the devoured Patrimonies of many Orphans, the ruins and depopulations of Townes, the devastation of Holy things, should be Burdens too heavy for a poor crazy Soul to stand under: Piles of Usury heavier then Ae•na, Burdens of Bribes out balancing the Axletree, are more then the Giants, Geonaxo, Monsters of Men, and Prodigies of Nature were able to bear. We could not see a corrupted Lawyer, Citizen, Cormorant, go so nimbly, and so bolt upright under such a mass of sin, if they had not some help: Here it is, the strong man Satan (so it pleaseth Christ to term him) puts under his shoulder, and makes the Vessel go tight and easy, with an equal Balance, which could not else swim upon the Waters without sinking: Pride could not else carry a whole Township on his back, which his father Covetousness ⟨p. 7⟩had (but newly) devastate, clambering up to Honour, (as Jonathan to the Garrison of the Phi•istens by the raggedness of these two Rocks, Bozez and Seneh; so these) by the desolation of our two main Rocks, the Church, and Common-wealth.

But alasse, sinne (which is Burden enough to sinke the world) is made light by custome; as if resting in mans heart, it did (Quiessere in propriam sedem) settle it selfe in the owne naturall place: It is a philosophicall Axiome (Nullum elementum suo loco pondurat) no element is heauie in the proper place: Though Sinne be as weightie as a Talent of Lead,¹ (sayth the Prophet) yet it is at the Center, (when) got into the corrupted heart, and weighes light: and except the wrath of God fall vpon the naked Conscience, Sinne lyes at the doore, and Cain neuer cryes, It is greater then I am able to beare. Iudas had Burden enough of treason, hypocrisie, malice, couetousnesse, to sinke him downe; it was no Burden, till the finger of Gods wrath touched the tender heart-stringes, and then it pressed him downe to his owne place.² How many haue in curuate and oppressed soules, bowed downe with the spirit of infirmitie (nay of ranke iniquitie) more then 18. yeares, that are not yet sensible of their owne crookednes, nor the cause thereof: for it can not be, but the de•owred Patrimonies of many Orphans, the ruines and depopulations of Townes, the deuastation of Holy thinges, should be Burd•ns too heauie for a poore crasie Soule to stand vnder: Piles of V•urie heauier then Ae•na, Burdens of Bribes out ballancing the Axeltree, are more then the Gyants, Geonaxo, Monsters of Men, and Prodegies of Nature were able to beare. We could not see a corrupted Lawyer, Citizen, Cormorant, goe so nimbly, and so bolt vpright vnder such a masse of sinne, if they had not some helpe: Heere it is, the strong man Sathan (so it pleaseth Christ to tearme him) puts vnder his shoulder, and makes the Vessell goe tight and easie, with an equall Ballance, which could not else swimme vpon the Waters without sinking: Pride could not else carry a whole Towneship on his backe, which his father Couetousnesse ⟨p. 7⟩had (but newly) deuastate, clambring vp to Honour, (as Ionathan to the Garrison of the Phi•istens by the raggednesse of these two Rockes, Bozez and Seneh; so these) by the desolation of our two maine Rockes, the Church, and Common-wealth.

1Zachar. 5. 7.
2Act. 1. 25.

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At last, when Presumption hath left the Stage, and Desperation begins to knit up all with a direful catastrophe, the Pulses beating slowly, the Head aching vehemently, Body and Soul refusing all proffered comfort, then the Devil castes the whole Load on them, that at once they may despair and die: then that which was lighter then Cork and Feathers, becomes heavier then Lead & Earth: God hath often strove with them by his Word; they would never yield (Avinces) Thou shalt overcome Oh Lord: Now (perhaps with Julian too late) they pant out ([…]) Thou hast overcome: Our cryings in the day, could not wake them; that cry at midnight, shall fetch them up, With the Burden of Envy, Covetousness, Drunkenness, &c. And as it was doomed to Babylon;¹ Look how much her glory and pleasure hath been give be• so much torment and sorrow. Nay, then the Devil gets up too (like a merciless lay our) with the addition of his own weight, to aggravate their woes. Strive then every one to abate the Burden of Judgement, by lessening the Burden of Sin: Every repentant Tear that falls, washeth a ⟨image 10⟩Talent from this Burden: every remorseful sigh, and faithful Prayer,² diminisheth the Load; that which remains, may press, shall not oppress: Christ will put under his shoulder; Come all ye laden (exonerate animas) unload your souls: he bore them on his Cross, and our believing souls shall never feel the weight of them: the Cross only is left heavy to blood and flesh, but to a heart (made) spiritual,³ Thy yoke, Oh Lord, is easy, and thy burden light: our own heavy, but thine light.

At last, when Presumption hath left the Stage, and Desperation begins to knit vp all with a direfull catastrophe, the Pulses beating slowly, the Head akeing vehemently, Body and Soule refusing all proffered comfort, then the Deuill castes the whole Load on them, that at once they may despaire and die: then that which was lighter then Corke and Feathers, becomes heauier then Lead & Earth: God hath often stroue with them by his Word; they would neuer yeeld (Avinces) Thou shalt ouercome Oh Lord: Now (perhaps with Iulian too late) they pant out (〈…〉) Thou hast ouercome: Our cryings in the day, could not wake them; that cry at midnight, shall fetch them vp, With the Burden of Enuie, Couetousnesse, Drunkennesse, &c. And as it was doomed to Babilon;¹ Looke how much her glory and pleasure hath been giue be• so much torment and sorrow. Nay, then the De•ill gettes vp too (like a mercilesse lay our) with the addition of his owne weight, to aggrauate their woes. Striue then euerie one to abate the Burden of Iudgement, by lessening the Burden of Sinne: Euery repentant Teare that falles, washeth a ⟨image 10⟩Talent from this Burden: euery remorcefull sigh, and faythfull Prayer,² diminisheth the Load; that which remaines, may presse, shall not oppresse: Christ will put vnder his shoulder; Come all ye laden (exonerate animas) vnload your soules: he bore them on his Crosse, and our beleeuing soules shall neuer feele the weight of them: the Crosse onely is left heauy to blood and flesh, but to a heart (made) spirituall,³ Thy yoake, Oh Lord, is easie, and thy burden light: our owne heauy, but thine light.

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We have perused the Map to the end of the Inscription, the Description stands next to our speech; where we have an Edomite standing on Mount Seir and calling to the Watchman, with the voice of derision, What he saw in the night, &c. a proud Edomite securing himself the strength of his own arms, deriding the Prophet of God, which came against him with the burden of Wars: this is the sense I fasten on. I have read other Expositions, as if it was a question of fear: I approve and dwell on the former: from the persuasion then of immunity, impunity, and safe standing out of the reach of Earth,¹ of Hell, of Heaven, proceeds this Question. Edom hath shaken off the yoke of Israel, and begins to crown his days with the Rose buds of Peace, and not to fear the Sword of Egypt, nor Ashur, nor Gods himself in Heaven: their conceit was (though feignedly) as strong of this Mount Seir, as the promise of God was really true to Mount Zion, never to be moved, though the battlements of Heaven shot Thunder, and the pillars of the Earth quaked.

Wee haue perused the Mappe to the end of the Inscription, the Description standes next to our speach; where we haue an Edomite standing on Mount Seir and calling to the Watchman, with the voyce of derision, What he saw in the night, &c. a proude Edomite securing himselfe the strength of his owne armes, deriding the Prophet of God, which came against him with the burden of Warres: this is the sense I fasten on. I haue read other Expositions, as if it was a question of feare: I approue and dwell on the former: from the perswasion then of immunitie, impunitie, and safe standing out of the reach of Earth,¹ of Hell, of Heauen, proceedes this Question. Edom hath shaken off the yoake of Israel, and begins to crowne his dayes with the Rose buddes of Peace, and not to feare the Sword of Egipt, nor Ashur, nor Gods himselfe in Heauen: their conceite was (though faignedly) as strong of this Mount Seir, as the promise of God was really true to Mount Syon, neuer to be moued, though the battlementes of Heauen shotte Thunder, and the pillars of the Earth quaked.

1Seir and Security.

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There is question about the name of this Seir; ¹some affirm it derived from Esau, ²as being the place where he and his generation dwelt: Indeed the nature of Esau, and the name of Seir, agrees fitly, for both signify, Bristled, or Hairy: but it had the name of Seir, before Esau came thither. Some Hebrews think the Mountain ⟨p. 8⟩was called Seir, from the apparition of Devils, who showed themselves in the shapes of hairy men, such as the Fawns were imagined to be:³ But most like to take denomination from Seir the Horite, Gen. 36. 20. who inhabited there long before Esau:⁴ And the Horites in their mount Seir, unto the plain of Paran; it being the Country of the Ho•i•s or Horites: Esau was drawn hither for many reasons; 1. because that corner of Canaan about Hebron, ⁵where he and his brother Jacob dwelt, were too scant for their Flocks: 2. because Mount Seir fitted Esau's mind,⁶ being a place of excellent hunting: 3. his Wives were of that Country: 4. Gods providence so disposed of Esau's removal, that Jacob might live in safety: And even in this, God wrought Esau's good, by putting him out of Canaan; for then with the rest of the Canaanites they had been destroyed by Israel; ⁷but God made good that temporal blessing upon Esau and his seed, which his father Ish•c gave him. Indeed the Amalekites (though derived from Esau) were destroyed by Israel; but the reason may be thus gathered, because Amalek was the Son of Eliphaz (the son of Esau) by a Concubine:⁸ the Idumaeans, that were legitimate successors, were preserved: such was the different respects to the tight, and to the bastard seed; for God is said to give Mount Seir to Esau;⁹ I gave unto Esau mount Seir to possess it; therefore the Israelites among their spoils of Canaan, ¹⁰were expressly forbidden to destroy it: Ye shall not provoke them; for I will not give you of their Land, so much as a foot breadth, because I have given mount Seir to Esau for a possession: Such was Gods mercy to Esau for his Fathers sake, that his posterity was made great and honourable: But if the Horites first inhabited Mount Seir, how comes the posterity of Esau to enjoy it? It is answered in the 2. of Deutr. ¹¹The Horims dwelt in mount Seir before-time, whom the children of Esau chased out, and destroyed them before them, and dwelt in their stead:

There is question about the name of this Seir; ¹some affirme it deriued from Esau, ²as being the place where he and his generation dwelt: Indeed the nature of Esau, and the name of Seir, agrees fitly, for both signifie, Brisseled, or Hairy: but it had the name of Seir, before Esau came thither. Some Hebrewes thinke the Mountaine ⟨p. 8⟩was called Seir, from the apparition of Deuils, who shewed themselues in the shapes of hayrie men, such as the Fawnes were imagined to be:³ But most like to take denomination from Seir the Horite, Gen. 36. 20. who inhabited there long before Esau:⁴ And the Horites in their mount Seir, vnto the plaine of Paran; it being the Countrie of the Ho•i•s or Horites: Esau was drawen hither for many reasons; 1. because that corner of Canaan about Hebron, ⁵where he and his brother Iacob dwelt, were too scant for their Flockes: 2. because Mount Seir fitted Esau's minde,⁶ being a place of excellent hunting: 3. his Wiues were of that Countrie: 4. Gods prouidence so disposed of Esau's remouall, that Iacob might liue in safetie: And euen in this, God wrought Esau's good, by putting him out of Canaan; for then with the rest of the Canaanites they had been destroyed by Israel; ⁷but God made good that temporall blessing vpon Esau and his seed, which his father Ish•c gaue him. Indeed the Amalekites (though deriued from Esau) were destroyed by Israel; but the reason may be thus gathered, because Amalek was the Sonne of Eliphaz (the sonne of Esau) by a Concubine:⁸ the Idumaeans, that were legitimate successors, were preserued: such was the different respects to the tight, and to the bastard seed; for God is sayd to giue Mount Seir to Esau;

1Hierom.
2Gen. 36. 9.
3Mercer,
4Gen. 14. 6.
5Mercer.
6Perer.
7Gen. 27. 39. 40
8Mercer.
9Joshua 4. 4Ioshuah• 4. 4
10Deut. 2 5.
11Deut. 2. •2.

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So doth Sin ⟨image 11⟩quench the very cinders of natural affection, after it hath put out the flames of Religion, that the children of Esau ceased not till they had extinguished their own kindred: the respect of blood must give way to Rapine and Malice: too weak is Nature to restrain the fury of Sin, when it is stung by that fiery Serpent, the Devil. The Romish Mountain doth claim some kin of this Mount Seir, (at least in the opinion of the Jews:) There is one place in Edom, called Magdiell; this the Rabbins take for Rome, and say, that of the Idumeans came the Romans: it is not so locally; it may be well spiritually; For, for persecution of the Saints, there is no such Edom in the world, as Rome: But Magdiell signifies, Praising God: Oh blessed were Rome, if in this, she could be called Magdiell. This Seir was a Mountain of great strength, not infertile; and as great probability gives it, graced with either one or many goodly Cities: Who will bring me into Edom,¹ who will lead me into the strong City? Neither may we think, that the offspring of Edom, when once made Dukes, nay Kings, contented themselves to dwell in Tents.

So doth Sinne ⟨image 11⟩quench the very cinders of naturall affection, after it hath put out the flames of Religion, that the children of Esau ceased not till they had extinguished their owne kindred: the respect of blood must giue way to Rapine and Malice: too weake is Nature to restraine the furie of Sinne, when it is stung by that fiery Serpent, the Deuill. The Romish Mountaine doth claime some kin of this Mount Seir, (at least in the opinion of the Iewes:) There is one place in Edom, called Magdiell; this the Rabbines take for Rome, and say, that of the Idumeans came the Romans: it is not so locally; it may be well spiritually; For, for persecution of the Saintes, there is no such Edome in the world, as Rome: But Magdiell signifies, Praysing God: Oh blessed were Rome, if in this, she could be called Magdiell. This Seir was a Mountaine of great strength, not infertile; and as great probabilitie giues it, graced with either one or many goodly Cities: Who will bring me into Edom,¹ who will lead me into the strong Citie? Neither may we thinke, that the offspring of Edom, when once made Dukes, nay Kinges, contented themselues to dwell in Tentes.

1Psal.

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But what if a Mountain, what if a City, or the strength of Edom, is it able to grapple with the Wrath of God, or buckle with his Judgements? If any piece of the broad Earth were shot proof against the Anger of God (as they feign the •arden of Hesperides against the Planets) it would not be unsought, unbought: there have been Mountains and Cities before and after Seir, prouder and stronger then she, that have measured their length on the ground, and been dissolved to dust and rubbish; and Edom her self hath danced the same measure. The world hath gloried in her several ages of many goodly Cities; […] the pride of Assyria, Troy the pillar of Asia, Babylon more a Region then a City, Carthage graced with 17. tributary Kingdoms; and let not Jerusalem be shut from both the glory and ⟨p. 9⟩sadness of this relation: may we not say of them all now (Etiam periere ruinae) That little of them is dissolved to nothing. Thus God cools and damps the glory of Israel: Go you unto Calneh, and see: and from-thence go unto Hamath the great:¹ then go down to Gath of the Philistines: be they better then these Kingdoms, or the border of their land greater then your border?

But what if a Mountaine, what if a Citie, or the strength of Edom, is it able to grapple with the Wrath of God, or buckle with his Iudgementes? If any peece of the broad Earth were shot proofe against the Anger of God (as they faine the •arden of Hisperides against the Planets) it would not be vnsought, vnbought: there haue been Mountaines and Cities before and after Seir, prouder and stronger then shee, that haue measured their length on the ground, and been dissolued to dust and rubbish; and Edom her selfe hath daunced the same measure. The world hath gloried in her seuerall ages of many goodly Cities; 〈…〉 the pride of Assyria, Troy the pillar of Asia, Babilon more a Region then a Citie, Carthage graced with 17. tributarie Kingdomes; and let not Ierusalem be shut from both the glory and ⟨p. 9⟩sadnesse of this relation: may we not say of them all now (Etiam periere ruinae) That litle of them is dissolued to nothing. Thus God cooles and dampes the glory of Israel: Goe you vnto Calneh, and see: and from-thence goe vnto Hamath the great:¹ then goe downe to Gath of the Philistines: be they better then these Kingdomes, or the border of their land greater then your b•rder?

1Amos. 6. 2

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Constantius spake of old Rome, that Nature had emptied all her forces on that one City: the time came, she was overthrown, and her Walls made even with the ground. The titles of new Rome are greater, not her Privileges: (she is called, Urbs aeterna,) yet that Eternal Babylon shall fall, and her honour be laid in the Dust: her doom is past, and in the decree of Heaven, she is already fallen for the more sureness; and all her Merchants (petty Leases taken out of her grand Lease) shall mourn bitterly for her: she shall be made a Cage of unclean Birds, Owls and Vultures; as she is now a Den of unclean Beasts, Lyons and Tigers. If any City on earth might boast her Privileges, let Jerusalem speak; she was called the Holy City, and the City of God: the Temple in her, a figure of the Church militant; as Solomon the builder of it, was a type of Christ: Behold, her House is left unto her desolate: Sin laid her Pinnacles in the dust: At the murder of his Son, God with his own hands, rent the Veil, and after gave the whole Fabric a spoil to the Gentiles: They that have travailed the lower Provinces, testify, that the rude heaps of ruined Churches, Monasteries, and Religious places, are no less frequent then pitied spectacles: Devotion built them, kept them; Sin polluted them, Hostility subverted them: Sin prepared the way for Ruin and Blood: the Idolatry within overthrew the Walls without: they could plead more then Dumah, they and their pleas are perished.

Constantius spake of old Rome, that Nature had emptied all her forces on that one Citie: the time came, she was ouerthrowne, and her Walles made euen with the ground. The titles of new Rome are greater, not her Priuiledges: (shee is called, Vrbs aeterna,) yet that Eternall Babilon shall fall, and her honour be layde in the Dust: her doome is past, and in the decree of Heauen, she is already fallen for the more surenesse; and all her Marchants (petty Leases taken out of her graund Lease) shall mourne bitterly for her: shee shall be made a Cage of vncleane Birdes, Owles and Vultures; as she is now a Denne of vncleane Beas•es, Lyons and Tygers. If any Citie on earth might boast her Priuiledges, let Ierusalem speake; shee was called the Holy City, and the City of God: the Temple in her, a figure of the Church militant; as Salom•n the buylder of it, was a type of Christ: Beholde, her House is left vnto her desolate: Sinne layde her Pinacles in the dust: At the murder of his Sonne, God with his owne handes, rent the Vaile, and after gaue the whole Fabricke a spoyle to the Gentiles: They that haue trauayled the lower Prouinces, testifie, that the rude heapes of ruined Churches, Monasteries, and Religious places, are no lesse frequent then pittied spectacles: Deuotion built them, kept them; Sinne polluted them, Hostility subuerted them: Sinne prepared the way for Ruine and Blood: the Idolatry within ouerthrew the Walles without: they could plead more then Dumah, they and their pleas are perished.

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Let me not speak as a Prophet, but as an Admonisher: Is it impossible for the Sin of England, to have the like effect? We are ready to say in pride, what David spake in the assurance of Faith, I can not fall thou oh Lord of thy goodness, hast made my Hill […] strong: Let us praise God for that we have, and pray that our sins avert it not: Let Dumah speak with his pride; though our Privileges be more, let our Presumption be less: it is wise and safe, to possess more then we boast of: though Nature hath bound up the loins of our Kingdom with a girdle of Waves, & Policy raised another fence of wooden Walls, yet God must put about us a third Girdle, the bands or circle of his Providence, or our strength is weaker then the waters. It is an old and sure rule against the Atheist, against the Worldling, that whole cannot be perpetual, whose parts be alterable: If the members of this great body, the World, change, faint and grow old, it argues a creeping decay to the whole: Let the Cormorant know (that would build his nest here for ever) that parts of this land are alterable, therefore the whole not permanent. If the Plague takes away men, the fields grow barren; nay, the wearied earth (after much industry) is dull in her fruits; like an unnatural Stepdame, she produceth not good things of her self: if a Deluge over-run us, we and our glory vanish: God hath more means then one, to inflict his judgements. It is with no less admiration then trueth reported, that a whole field in England, is turned in one month from a fertile soil, to a most Barren wast: It lies from the danger of inundation, from the reach of the hand of war; what then can turn it to a perpetual barrenness? Thus, God raiseth a mighty wind, that uncovers a mountain of sand, which overspreads the fruitful valley to a great thickness; and it is made worse then Carmel, which God thus threatens: I will turn Lebanon into Carmel, ⟨p. 10⟩and Carmel into a Forest: ¹it lies in the power of mans sins, to make God curse his very blessings.

Let me not speake as a Prophet, but as an Admonisher: Is it impossible for the Sinne of England, to haue the like effect? Wee are ready to say in pride, what Dauid spake in the assurance of Fayth, I can not fall thou oh Lord of thy goodnesse, hast made my Hill 〈…〉 strong: Let vs prayse God for that we haue, and pray that our sinnes auert it not: Let Dumah speake with his pride; though our Priuiledges be more, let our Presumption be lesse: it is wise and safe, to possesse more then wee boast of: though Nature hath bound vp the loynes of our Kingdome witha girdle of Waues, & Pollicie raysed another fence of woodden Walles, yet God must put about vs a third Girdle, the bandes or circle of his Prouidence, or our strength is weaker then the waters. It is an old and sure rule against the Atheist, against the Worldling, that whole cannot be perpetuall, whose partes be alterable: If the members of this great body, the World, change, faint and grow old, it argues a creeping decay to the whole: Let the Cormorant know (that would build his neast heere for euer) that parts of this land are alterable, therefore the whole not permanent. If the Plague takes away men, the fields grow barren; nay, the wearied earth (after much industry) is dull in her fruits; like an vnnaturall Stepdame, she produceth not good things of her selfe: if a Deluge ouer-run vs, wee and our glory vanish: God hath more meanes then one, to inflict his iudgements. It is with no lesse admiration then trueth reported, that a whole field in England, is turned in one moneth from a fertile soyle, to a most Barren wast: It lyes from the danger of innundation, from the reach of the hand of warre; what then can turne it to a perpetuall barrennes? Thus, God raiseth a mighty winde, that vncouers a mountaine of sande, which ouerspreads the fruitfull valley to a great thicknes; and it is made worse then Carmell, which God thus threatens: I will turne L•banon into Carmell, ⟨p. 10⟩and Carmell into a Forest: ¹it lyes in the power of mans sins, to make God curse his very blessings.

1Isaiah.Esay.

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The Burden of Dumah is war, Mount Seir fears it not: if the book of our hearts lay open to be read, I think our fear of war is less then theirs. God grant our presumption, our security be not as great: We sit under our own Fig-trees, and eat the fruits of our own Vineyards: Our Children go out by flocks and dances, and flourish like the Olive branches round about our tables: Our Oxen are strong to labour, our Sheep bring forth thousands and ten thousands in our streets: There is no leading into captivity, no dashing of our Children against the stones, no complaining in our streets. If this one blessing exceed not our thankfulness for all, my observation is deceived; but what a bold inference is this? there is no war, therefore may be none, nor can we be overthrown: It is a speech as common as the stones in our streets, when consideration of war is offered: We need fear no Enemies, if we be true amongst our selves: Vain security, that is built upon if's and and's: Who shall make us true to our selves, that have been false to God? Are there no sons of Belial amongst us, that curse the prosperity of Zion, and gape for the day, to cry Down with it, down with it, even to the ground? we know they have openly and privately with coat of Armour, and coat of Mail, assaulted the peace of Jerusalem, but (praise to our God) received shame in putting of their Harness: Let this make us thankful, not secure; as if God could not reach his arm over our narrow Seas: Behold France made a Cock-pit for massacres, by the uncivil civill wars thereof: Think of the unquiet bread long eaten in the Low-countries: and when thou sayest, we lay our heads on the Pillows of peace, and eat the Bread of plenty, kiss his hand with praises that feeds thee with these blessings, but let not thy own strength make thee careless. The Papists thus re-hearten themselves ⟨image 13⟩against all their overthrows given them by this little Island, that our time is not yet come, our sins are not yet full: That Ignatian Sectary Pererius so notes in Gen. 15. The wickedness of the Amorites is not yet full▪ &c. He gives it by way of Comment; but it is a false gloss, I trust, and carries no more trueth with it, then other the fictions of Rome; his words are these:

The Burden of Dumah is warre, Mount Seir feares it not: if the booke of our hearts lay open to be read, I thinke our feare of warre is lesse then theirs. God graunt our presumption, our securitie be not as great: Wee sitte vnder our owne Figge-trees, and eate the fruites of our owne Vineyards: Our Children goe out by flockes and daunces, and flourish like the Oliue branches round about our tables: Our Oxen are strong to labour, our Sheepe bring foorth thousands and ten thousands in our streets: There is no leading into captiuity, no dashyng of our Children against the stones, no complayning in our streetes. If this one blessing exceed not our thankfulnesse for all, my obseruation is deceiued; but what a bold inference is this? there is no warre, therefore may be none, nor can we be ouerthrowne: It is a speech as common as the stones in our streetes, when consideration of warre is offred: Wee need feare no Enemies, if we be true amongst our selues: Vaine security, that is built vpon if's and and's: Who shall make vs true to our selues, that haue beene false to God? Are there no sonnes of Behal amongst vs, that curse the prosperitie of Syon, and gape for the day, to cry Downe with it, downe with it, euen to the ground? wee know they haue openly and priuately with coate of Armour, and coate of Maile, assaulted the peace of Ierusalem, but (praise to our God) receiued shame in putting of their Harnesse: Let this make vs thankefull, not secure; as if God could not reach his arme ouer our narrow Seas: Behold France made a Cock-pitte for massacres, by the vnciuill ciuill warres thereof: Thinke of the vnquiet bread long eaten in the Low-countries: and when thou sayest, wee lay our heads on the Pillowes of peace, and eate the Bread of plenty, kisse his hand with praises that feeds thee with these blessings, but let not thy owne strength make thee carelesse. The Papists thus re-hearten themselues ⟨image 13⟩against all their ouerthrowes giuen them by this litle Iland, that our time is not yet come, our sinnes are not yet full: That Ignatian Sectarie Pererius so notes in Gen. 15. The wickednesse of the Amorites is not yet full▪ &c. He giues it by way of Comment; but it is a false glosse, I trust, and carryes no more trueth with it, then other the fictions of Rome; his wordes are these:

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Let no man wonder why God suffers the persecution of the Catholics in England, (the sins of the Amorites are not yet full) their wickedness is not yet complete; when it is, the divine revenge shall fall: They expected this day at the last change; God changed their expectation to folly: and as it was our grief,¹ that (Sol o•cubuit) our Sun-set, so it is our joy, wonder, (Nox nulla secuta est) no night followed. I hope his Prophecy is as false for the event, as I am sure his application is for the thing: we are neither those uncircumcised Amorites, unchristened Pagans, nor do we persecute the Catholics; except to have liberty of Law grow rich, purchase Lands, beard and brave the Ministers of God to their faces, be called Persecution: (Here I cannot but mention, what is well observed by a most reverend and honoured Judge of this land,² that) whereas have been 300. burnt by Q. Mary for Religion, there have scarce 30. Papists been executed by Q. Elizabeth for Treason: yet, I hope, there is some difference betwixt 300. and 30. Religion, and Treason; betwixt the five years reign of the one, and the 44. of the other. I know their rebellions, treasons, conspiracies, meet with execution, no persecution to their Religion: Happy would our Martyrs have thought themselves, if on such terms they might have redeemed their Consciences: no, the iniquities of Babel have filled up their measure rather, and their judgement long ago was not far off, and their damnation sleepeth not. Pererius is his own Prophet against us, we speak not against them of our selves, the Holy ghost ⟨p. 11⟩speaks for us, Who shall shortly consume that m•n of sin with the breath of his nostrils: Let their eyes stare for our overthrows, till they fall out of their unfortunate heads;³ God hath blessed, and the Balaam of Rome shall never be able to curse: only let not our zeal be wanting to our God, to our Church, to our selves, and God shall not be wanting to us, nor all the hosts, which he fights with: and once again, if need be, Coniurati venient in classica ven••) the Winds and Seas shall take our part: Let not our Peace make us wanton, nor our Wealth, proud; our help stands, in the name of God, not in Fortes and Swords.

Let no man wonder why God suffers the persecution of the Catholikes in England, (the sinnes of the Amorites are not yet full) their wickednesse is not yet compleat; when it is, the diuine reuenge shall fall: They expected this day at the last change; God changed their expectation to follie: and as it was our griefe,¹ that (Sol o•cubuit) our Sunne-set, so it is our ioy, wonder, (Nox nulla secuta est) no night followed. I hope his Prophecie is as false for the euent, as I am sure his application is for the thing: wee are neither those vncircumcised Amorites, vnchristened Pagans, nor doe we persecute the Catholikes; except to haue libertie of Law grow rich, purchase Lands, beard and braue the Ministers of God to their faces, be called Persecution: (Heere I cannot but mention, what is well obserued by a most reuerend and honoured Iudge of this land,² that) whereas haue been 300. burnt by Q. Mary for Religion, there haue scarce 30. Papistes been executed by Q. Elizabeth for Treason: yet, I hope, there is some difference betwixt 300. and 30. Religion, and Treason; betwixt the fiue yeares raigne of the one, and the 44. of the other. I know their rebellions, treasons, conspiracies, meete with execution, no persecution to their Religion: Happy would our Martirs haue thought themselues, if on such tearmes they might haue redeemed their Consciences: no, the iniquities of Babel haue filled vp their measure rather, and their iudgement long agoe was not farre off, and their damnation sleepeth not. Pererius is his owne Prophet against vs, we speake not against them of our selues, the Holy ghost ⟨p. 11⟩speakes for vs, Who shall shortly consume that m•n of sinne with the breath of his nost••ls: Let their eyes stare for our ouerthrowes, till they fall out of their vnfortunate heades;³ God hath blessed, and the Balaam of Rome shall neuer be able to curse: onely let not our zeale be wanting to our God, to our Church, to our selues, and God shall not be wanting to vs, nor all the hostes, which he fightes with: and once againe, if need be, Coniurati venient in classica ven••) the Windes and Seas shall take our part: Let not our Peace make vs wanton, nor our Wealth, proude; our helpe standes, in the name of God, not in Fortes and Swordes.

1Mira cano: sol occubuit, nox nulla secura est.
2L. Cooke.
3Deut. 18. 32.

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To speak more particularly, Be not too confident (who so ever) in thy Mount Seir; every wicked soul hath her Mount Seir to trust in: they that have no assurance of rest in Heaven, have their Refuges and Mountains of help of Earth; David so returns it upon the wicked:¹ In the Lord put I my trust, how then say you to my soul, flee as a Bird to your Mom •taine. Why should I seek to foreign helps, that have settled my self in the bosom of Rest it self? Riches are a Mount Seir to the Covetous, they rest on them, as the Ark on the Mountains of Armenta: Honour is a Mount Seir to the Ambitious, against all the besiegings of rivals: Sensuality to the Voluptuous, against all the disturbances of a clamorous Conscience: Pride, Fraud, Drunkenness, is a Mount Seir to the lovers; but alas, how unsafe? if stronger against, and further removed from the hand of man, yet nearer to Gods hand in Heaven: though we acknowledge no place (Procul a••o•e, or, procul a fulmine) far from God, or from his thunder: But we say, it is not safest sailing on the top of the Mast, to land on the mountainous height of a temporal estate, is neither wise nor happy: Men standing in the shade of humble Valleys, look up and wonder at the height of Hills, and think it goodly living there, as Peter thought Tabor, ⟨image 14⟩but when with weary limbs they have ascended,² and find the beams of the Sun melting their spirits, or the cold blasts of Wind making their Sinews stark, flashes of Lightning, or cracks of Thunder, soonest endangering their advanced heads, then they confess (decking their proud Conceit,) the low valley is safest: for the fruitful Dews that fall first on the Hills, stay least while there, but run down to the Valleys: and though on such a promontory a man further sees, and is farther seen, yet in the Valley, where he sees less, he enjoys more: Take heed then, least to raise thy Mount Seir high, thou dejectest thy soul low:³ Woe unto them that are at ease in Zion, and trust in the Mountains of Samaria: If we build our Houses by Unrighteousness, and our Chambers without equity, though as strong as Mount Seir, they shall not be able to stand in the Earth-quake of Judgement: God so threatens Jehoiakim:⁴ Shalt thou reign because thou closest thy self in Cedar? did not thy father eat and drink and prosper, when he executed judgement and justice.

To speake more particularly, Bee not too confident (who so euer) in thy Mount Seir; euery wicked soule hath her Mount Seir to trust in: they that haue no assurance of rest in Heauen, haue their Refuges and Mountaines of helpe of Earth; Dauid so returnes it vpon the wicked:¹ In the Lord put I my trust, how then say you to my soule, flee as a Bird to your Mō •taine. Why should I seeke to forraine helpes, that haue setled my selfe in the bosome of Rest it selfe? Riches are a Mount Seir to the Couetous, they rest on them, as the Arke on the Mountaines of Armenta: Honour is a Mount Seir to the Ambitious, against all the beseeginges of riuals: Sensualitie to the Voluptuous, against all the disturbances of a clamorous Conscience: Pride, Fraude, Drunkennesse, is a Mount Seir to the louers; but alas, how vnsafe? if stronger against, and further remooued from the hand of man, yet neerer to Gods hand in Heauen: though we acknowledge no place (Procul a••o•e, or, procul a fulmine) farre from God, or from his thunder: But we say, it is not safest sailing on the toppe of the Mast, to land on the mountainous height of a temporall estate, is neither wise nor happy: Men standing in the shade of humble Valleys, looke vp and wonder at the height of Hilles, and thinke it goodly liuing there, as Peter thought Tabor, ⟨image 14⟩but when with weary limbes they haue ascended,² and finde the beames of the Sunne melting their spirites, or the cold blastes of Winde making their Sinewes starke, flashes of Lightning, or crackes of Thunder, soonest endangering their aduanced heades, then they confesse (decking their proud Conceit,) the low valley is safest: for the fruitfull Deawes that fall first on the Hilles, stay least while there, but runne downe to the Valleyes: and though on such a promontorie a man further sees, and is farther seene, yet in the Valley, where he sees lesse, he enioyes more: Take heed then, least to raise thy Mount Seir high, thou deiectest thy soule low:³ Woe vnto them that are at ease in Zyon, and trust in the Mountaines of Samaria: If we build our Houses by Vnrighteousnesse, and our Chambers without •quitie, though as strong as Mount Seir, they shall not be able to stand in the Earth-quake of Iudgement: God so threatens Iehoiakim:⁴

1Psal. 11. 1.
2Bonum est esse hic.
3Am. 6. 1.
4Jer. 22, 15.Ier. 22, 15.

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The Person must not be omitted, to whom this scoffing Question is moved; The Watch-man. It seems the Prophet had denounced against Edom, ¹War; they deride his message, as a leafing, and his person under the name of a Watch-man: nay, therefore they ⟨p. 12⟩scorn him, because a Watch-man. I will not insist on the duties of Watch-men: every common Soldier can school the Watch-man: Many presume to teach us our duties, that will be ranged within no order themselves: that which a Watch-man is to the City, or Sentinel to the Leaguer; a Minister is to the People: to Watch over your selves, is every particular mans duty; to watch over all, (Opus Ministrj) is the work of the Ministry: If our Eyes be blind in descrying Dangers, our Tongues dumb to give Warning, the City or Fort is easily taken:² Now, (Quam clamoris vocem daturus est praeco mutus?) What warning shall a dumb Watch-man give? Some will not speak, the Fountain of their knowledge is shut up, like Labans Well, with a great Stone of security, saturity, stateliness: others will speak too much, making the Pulpit a Pasquil, to ease their spleens, to traduce superiors: (Medio tutissimus ibis) The mean and honest way, is the safest.

The Person must not be omitted, to whom this scoffing Question is mooued; The Watch-man. It seemes the Prophet had denounced against Edom, ¹Warre; they deride his message, as a leafing, and his person vnder the name of a Watch-man: nay, therefore they ⟨p. 12⟩scorne him, because a Watch-man. I will not insist on the duties of Waich-men: euery common Souldier can schoole the Watch-man: Many presume to teach vs our duties, that will be ranged within no order themselues: that which a Watch-man is to the Citie, or Centinell to the Leagure; a Minister is to the People: to Watch ouer your selues, is euery particular mans dutie; to watch ouer all, (Opus Ministrj) is the worke of the Ministry: If our Eyes be blinde in descrying Dangers, our Tongues dumbe to giue Warning, the Citie or Fort is easily taken:² Now, (Quam clamoris vocem daturus est praeco mutus?) What warning shall a dumbe Watch-man giue? Some will not speake, the Fountaine of their knowledge is shut vp, like Labans Well, with a great Stone of securitie, saturity, statelinesse: others will speake too much, making the Pulpit a Pasquill, to ease their spleenes, to traduce superiours: (Medio tutissimus ibis) The meane and honest way, is the safest.

1Watchman, & Vigilancie.
2•reg.

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But what say we to Usurpers, Wolves, Tyrants, that call themselves Watch-men? that (Bi-nominis, bi-linguis) Double-named, double-tongued, double-sworded; and not single hearted. Demi-god of Rome, calls himself sometimes a Watch-man, sometimes a King: the Servant of servants, the King of Kings: as if there was no difference betwixt the serviceable Watch-man, and the commanding Prince; betwixt the Sentinel of the Leaguer, and the General of the Armie, (Ad duo qui tendit, non unum, nec duo prendit) Whiles he claims both, usurps one, trueth allows him neither: His actions show him no Seruant, (F•riendo non ferendo agit,) He gives blows, but takes none. To be such a Watch-man as he desires, possibility is denied him, since his eyes can not look so far, as he would extend his arm; not to watch over Rome only, but so far as the world is Christened: Behold, saith he, I have two Swords; ⟨image 15⟩one of them he lets rust, I mean, the sword of the Spirit: the other, he keeps bright with the blood of Saints, and makes it shine with the Gall of Martyrs: (Principa•is principatus a triplici corona) the principal principality is from the triple Crown: As the Sun exceeds the Earth, so the Pope all Christian Princes; other Kings are but his Bailiffs. Did you ever hear a Watch-man speak thus? or arrogate to himself such a reign (In foro pol•, in foro pluij, in foro conscient•ae) In the court of Heaven, in the court of Hell, and in the court of every Conscience? If any resist his tyranny, he snatcheth from Christ that his Word,¹ and usurps it: Bring those mine enemies, that would not have me reign over them, and slay them before me: If he can not behold it in action, he will see it in picture, as the massacre of Paris on S. Bartholomew's night, was pictured in the Popes Palace, to entertain his holy eye with pleasure: so would the Powder-treason have been, if the matter had hit right: as horrid, as the thought of it is to an honest mind, the hoisting up of Buildings, shivering of Bodies, tearing up of Monuments, dissipation, massacre, murder of old, young, Prince people, Senators and Senate, drawn to the life by the art of a Painter, would have been a contenting spectacle, for so holy an eye to contemplate: sure there is honesty in Hell, if this be Religion: if the Devil can devise more execrable stratagems, let him change Seats with the Pope.

But what say we to Vsurpers, Wolues, Tyrantes, that call themselues Watch-men? that (Bi-nominis, bi-linguis) Double-named, double-tongued, double-sworded; and not single hearted. Demi-god of Rome, calles himselfe sometimes a Watch-man, sometimes a King: the Seruant of seruants, the King of Kinges: as if there was no difference betwixt the seruiceable Watch-man, and the commaunding Prince; betwixt the Centinell of the Leagure, and the Generall of the Armie, (Ad duo qui tendit, non vnum, nec duo prendit) Whiles he claimes both, vsurpes one, trueth allowes him neither: His actions shew him no Seruant, (F•riendo non ferendo agit,) Hee giues blowes, but takes none. To be such a Watch-man as he desires, possibility is denyed him, since his eyes can not looke so farre, as hee would extend his arme; not to watch ouer Rome onely, but so farre as the world is Christned: Behold, sayth he, I haue two Swords; ⟨image 15⟩one of them he lets rust, I meane, the sword of the Spirit: the other, he keepes bright with the blood of Saints, and makes it shine with the Gall of Martirs: (Principa•is principatus a triplici corona) the principall principalitie is from the triple Crowne: As the Sunne exceedes the Earth, so the Pope all Christian Princes; other Kinges are but his Bayliffes. Did you euer heare a Watch-man speake thus? or arrogate to himselfe such a reigne (In foro pol•, in foro pluij, in foro conscient•ae) In the court of Heauen, in the court of Hell, and in the court of euery Conscience? If any resist his tyranny, he snacheth from Christ that his Word,¹ and vsurpes it: Bring those mine enemies, that would not haue mereigne ouer them, and slay them before me: If he can not behold it in action, he will see it in picture, as the massacre of Paris on S. Bartholomewes night, was pictured in the Popes Pallace, to entertaine his holy eye with pleasure: so would the Powder-treason haue been, if the matter had hit right: as horred, as the thought of it is to an honest minde, the hoysting vp of Buildinges, shiuering of Bodyes, tearing vp of Monuments, dissipation, massacre, murder of olde, young, Prince people, Senators and Senate, drawne to the life by the art of a Painter, would haue been a contenting spectacle, for so holy an eye to contemplate: sure there is honesty in Hell, if this be Religion: if the Deuill can deuise more execrable stratagems, let him change Seates with the Pope.

1Luk. 19. 27.

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Christ meddled with neither Herod, nor Emperor, King nor Cesar; no Emperors held his Stirrup, no Kings kissed his blessed feet; he only fought with the weapons of the Spirit against Sin and Satan. This is a Watch-man indeed; but he watcheth to invade, besiege, enter and spoil the City of God: he liath other Watch-men under him, Unclean birds, fluttering from that Vulture of Babylon, and flying like Bats and Owls under the eves of night, to vomit the poisons of Heresy and ⟨p. 13⟩Treasons from their swollen gorges: Watch-men like the Chaplains of Mars at Rome in the days of Idolatry, that practised to toss Fire-brands from Camp to Camp, to inflame evil affections; that care not whose blood they sacrifice to their Roman God, without distinction of Trojan, of Tyrian: nor out of whose Sepulchres they dig themselves an estate: They watch indeed, for they keep a Register of all our proceedings against them, in these ltaleyon days of ours; and if ever the S•nne of Alteration shine on their faces, they will repay us ten blows for one upon our Burgonets: mean time (our Praises to Heaven) they watch their own bane: and (as one writes of Parry,) so I may of the end of them all (Itala gens sceleri te dedit, Angla cru••) Italy gives them their villainy, England their Gallows; this is (their malus, but meritus sinis) the evil, but deserved end of them all: England is sinful enough, but she professeth not her self a School-mistress of Sin,¹ as Rome doth of Treason: there it is professed, taught, learned, and (as on the sandy Theatre) exercised before it come to the fatal execution.

Christ medled with neither Herod, nor Emperour, King nor Cesar; no Emperours held his Stirrop, no Kings kissed his blessed feete; hee onely fought with the weapons of the Spirit against Sinne and Satan. This is a Watch-man indeed; but he watcheth to inuade, beseidge, enter and spoyle the Citie of God: hee liath other Watch-men vnder him, Vncleane birdes, fluttring from that Vulture of Babilon, and flying like Battes and Owles vnder the eues of night, to vomite the poysons of Heresie and ⟨p. 13⟩Treasons from their swolne gorges: Watch-men like the Chaplens of Mars at Rome in the dayes of Idolatry, that practised to tosse Fire-brandes from Campe to Campe, to inflame euill affections; that care not whose blood they sacrifice to their Romane God, without distinction of Troian, of Tyrian: nor out of whose Sepulchers they digge themselues an estate: They watch indeed, for they keepe a Register of all our proceedinges against them, in these ltaleyon dayes of ours; and if euer the S•nne of Alteration shine on their faces, they will repay vs tenne blowes for one vpon our Burgonets: meane time (our Prayses to Heauen) they watch their owne bane: and (as one writes of Parry,) so I may of the end of them all (Itala gens sceleri te dedit, Angla cru••) Italy giues them their villanie, England their Gallowes; this is (their malus, but meritus sinis) the euill, but deserued end of them all: England is sinfull enough, but she professeth not her selfe a Schoole-mistris of Sinne,¹ as Rome doth of Treason: there it is professed, taught, learned, and (as on the sandy Theator) exercised before it come to the fatall execution.

1This their Chamber of meditation doth testify.

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We see then the vanity of their labours, that would undertake to bring us to a composition: if Heresy can be made Sincerity, Idolatry true Religion, Treason Obedience, we may be united: but it is a sure rule, Contraries in the abstract, can never be reconciled: God put an un-appeasable Contention betwixt the ⟨image 16⟩two Seeds of the Woman, and Serpent, when he put Enmity between them▪ for an Enemy may be made a Friend, but Enmity can never be made Friendship: the Air that is dark, may be made Light; but Darkness cannot be made Brightness; a Papist may be converted to a Christian, but Papistry can never be made Christianity, no more then Antichrist can become Christ: our strife with them is not for the extension of Limits, but for the possession of the Inheritance, whether Grace or Nature, the Popes Law or Gods, shall take place in the Conscience: So I have read of that audacious and sottish Hermite, that would undertake, to make God and the Devil friends: the impossibility of which attempt, the Devil could tell him; God is all Light, and I am all Darkness, that my foul nature can not be hidden: our affections, seats, persons, are so opposed, that I have no hope of peace. They will not, we may not yield; except the Sheep shall compound with the Wolfe, or the Mice with the Cat; which the old tale forbids, though the Cat get on a Monks Cowl, & cries demurely through the crevices, Quod fueram, non suw, fra•er, caput aspice tonsum. Good brother Mouse, creep out thy house, come forth, & let us chat: Behold my Crown is shaven down, I'm now a Priest, •o Cat. When Cats say Mass, the Mice (alas) must pray against their will: Kind Pus•e, your pate is smooth of late, your heart is rugged s••ll.

We see then the vanitie of their laboures, that would vndertake to bring vs to a composition: if Heresie can be made Sinceritie, Idolatrie true Religion, Treason Obedience, we may be vnited: but it is a sure rule, Contraries in the abstract, can neuer be reconciled: God put an vn-appeasable Contention betwixt the ⟨image 16⟩two Seedes of the Woman, and Serpent, when hee put Enmity betweene them▪ for an Enemy may be made a Friend, but Enmitie can neuer be made Frendship: the Ayre that is darke, may be made Light; but Darknesse cannot be made Brightnesse; a Papist may be conuerted to a Christian, but Papistry can neuer be made Christianitie, no more then Antichrist can become Christ: our strife with them is not for the extention of Limits, but for the possession of the Inheritaunce, whether Grace or Nature, the Popes Law or Gods, shall take place in the Conscience: So I haue read of that audacious and sottish Hermite, that would vndertake, to make God and the Deuill friendes: the impossibilitie of which attempt, the Deuill could tell him; God is all Light, and I am all Darknesse, that my foule nature can not be hidden: our affections, seates, persons, are so opposed, that I haue no hope of peace. They will not, we may not yeeld; except the Sheepe shall compound with the Wolfe, or the Mise with the Catte; which the old tale forbids, though the Catte gette on a Monks Cowle, & cries demurely through the creuices, Quod fueram, non suw, fra•er, caput aspice tonsum. Good broth•r Mouse, creepe out thy house, come foorth, & let vs chat: Behold my Crowne is shauen downe, I'm now a Priest, •o Cat. When Cats say Masse, the Myse (alas) must pray against their will: Kind Pus•e, your pate is smoth of late, your heart is rugged s••ll.

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To leave the incorrigible Watch-men of Rome, since we would have cured Babel, and she would not be cured, let us look home to our selves. The Wolves of Rome have not more honour, then the Watch-men of England scorn: the Edomites of the world can not abide Ministers:¹ the best is, they are but Edemites, heirs of ⟨p. 14⟩Esau, and as profane as their Father; that make Religion their Minstrel, to give them sport and sleep, no jest in such laughter, as that which is broken on a Priest; the proof is plain on every Tavern and Theatre. We serve indeed contrary Masters; we Christ, they Lust and Satan: and (Hinc illae rixae of theirs, hinc illae laechrimae of ours,) hence their flouts, & our tears: we bite them with the salt of Reproof, hence they storm: we cast Ink and Gall on their Tetters, hence they startle: (Veritatem lucentem multi diligunt, arguentem reijciunt: dumb s• ostendit columus, dumb nos ostendit, odio habemus:) The trueth shining▪ many love; reproving, they reject: whiles it shows it self, we embrace it; whiles it shows us, we can not endure it: even in this consists at once, our Happiness, their Damnation: our Happiness, Blessed are ye, when for me persecuted: their Damnation, That Light being in the world, they embrace and are glad of Darkness: though their wrongs done us, be against the Law of Arms and Nature; for an Ambassador should be (Inter hostium tela incolumis) safe among the Weapons of the Enemies:

To leaue the incorrigible Watch-men of Rome, since we would haue cured Babel, and she would not be cured, let vs looke home to our selues. The Wolues of Rome haue not more honour, then the Watch-men of England scorne: the Edomites of the world can not abide Ministers:¹ the best is, they are but Edemites, heires of ⟨p. 14⟩Esau, and as prophane as their Father; that make Religion their Minstrell, to giue them sport and sleepe, no iest in such laughter, as that which is broken on a Priest; the proofe is plaine on euery Tauerne and Theater. We serue indeed contrary Maisters; wee Christ, they Lust and Sathan: and (Hinc illae rixae of theirs, hinc illae laechrimae of ours,) hence their flowts, & our teares: we bite them with the salt of Reproofe, hence they storme: we cast Incke and Gall on their Tetters, hence they startle: (Veritatem lucentem multi diligunt, arguentem reijciunt: dum s• ostendit columus, dum nos ostendit, odio habemus:) The trueth shining▪ many loue; reprouing, they reiect: whiles it shewes it selfe, we imbrace it; whiles it shewes vs, we can not endure it: euen in this consistes at once, our Happinesse, their Damnation: our Happinesse, Blessed are yee, when for me porsecuted: their Damnation, That Light being in the world, they imbrace and are gladde of Darknesse: though their wronges done vs, be against the Law of Armes and Nature; for an Ambassadour should be (Inter hostium tela incolumis) safe among the Weapons of the Enemies:

1Heb▪ 1•.

THE GALLANT'S BURDEN.

THE GALLANT'S BVRDEN.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

THE GALLANT'S BURDEN.

THE GALLANT'S BVRDEN.