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THE HUTH LIBRARY. 



THE 

COMPLETE WORKS 

OF 

THOMAS NASHE. 

VOL. IV. 

CHRIST'S TEARES OUER lERUSALEM. 

1593- 






JESUS CHRIST. 

A soft, meek, patient, humble, tranquil spirit. 
The first true gentleman that euer breath'd. 

Thomas Dekkee. 




ELIZABETHAN- JACOBEAN 



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FOR PRIVATE CIRCULATION ONLY 



Clje ^ut& library. 



THE 



COMPLETE WORKS 



THOMAS NASHE. 



IN SIX VOLUMES. 



FOR THE FIRST TIME COLLECTED AND EDITED 
WITH MEM0RIAL-INTE.0DTJCTION, NOTES AND ILLUSTRATIONS, ETC. 



BY THE REV. 

ALEXANDER B. GROSART, LL.D, (Edin.), F.S.A, (Scot.), 
St. George's, Blackburn, Lancashire. 



VOL. IV. 

CHRIST'S TEARES OUER lERUSALEM. 
1593- 



PRINTED FOR PRIVATE CIRCULATION ONLY. 
1S83— 84. 
50 Copies.] ^^/VW 



Printed by Hazelly Watson, and Viney^ Limited^ London and Ayleshiry. 



CONTENTS. 



PAGE 

Introduction . . . . - . . . . y;; 
Note 2 

Christ's Teares ouer Jerusalem .... 9 



LOVE AND LIFE. 

I met Love wandering in the fields of Life, 

Whose arrows, winged with joy and barbed with pain, 
Had marred his fair Olympian limbs, — in vain. 

For with his dreaming eyes, blind to all strife, 
He held his way, and, often left for slain. 

Still rose, to spend his shafts on things despised, 

Wealc, sad, uncomely things ; and I, surprised 
To see him idiot-Hke, such mien maintain, 

Questioned him as he passed why this was so. 
Then, for all answer, with a martyr's smile. 

He bent his golden bow, and all my heart 

In sudden flame I found, and grew to know 
Strange secrets of the melancholy Isle, 

Where Life and Love, the twins, were torn apart. 

John Todhunter. 



CHRIST'S TEARES OUER JERUSALEM. 
1593-4- 



INTRODUCTION. 



The baby figure of the giant mass of things to come at large. 

Troilus and Cress. 



INTRODUCTION. 



" I "HERE are some title-pages of old books, 
that — like shops all window — raise expec- 
tations only to falsify them in the actual contents. 
There are other title-pages, that — like windowless 
bazaar fronts in the East — give the slenderest 
idea of the books themselves. It is because 
' Christ's Teares ouer lerusalem ' is of the 
latter sort, that I place here from my ' Memorial- 
Introduction — Critical,' promised for the closing 
volume, in supplement of the ' Memorial-Intro- 
duction — Biographical ' in Vol. I., a little Intro- 
duction to it; the more readily in that I find 
Vols. V. and VI. will demand all possible extension 
for themselves, whilst the present admits of the 
addition of a sheet, less or more. 

Thomas Nashe's is not a name — spite of the 
' Marprelate ' tractates — suggestive of Theology ; 
and, as a rule, lay-Theology {id est. Theological 



X INTRODUCTION. 

literature) is not of much account. In the present 
instance an uninformed reader will be apt to 
glance at the title-page, and seeing ' Christ's 
Teares ouer Jerusalem,' toss it aside, as pre- 
judging that the fierce antagonist of Gabriel 
Harvey and the author of 'Pierce Penilesse his 
Svpplication to the Diuell ' — to name only it — 
is hardly the man to handle subject so solemn, 
an element of grotesquerie inevitably coming in. 
But 'Christ's Teares ouer Jerusalem' remains a 
quick book to-day, not for any theological weight 
or worth in it, but for its latter moiety of de- 
scription, in his most vivid and racy and charac- 
teristic style, of the lights and shadows — mainly 
shadows — of contemporary London and English 
life in the closing decade of the Elizabethan age. 
That needs to be accentuated ; for though in the 
first moiety — as will appear — there are not a few 
memorable things, fer se it should have been 
relegated to oblivion long since. On the other 
hand, if the vigilant and capable reader will 
persevere in mastering the theological-spiritual 
portion, he will be pleasantly surprised with the 
out-growth from it of "the comparative admo- 
nition to London," which really forms the larger 
portion of this remarkable book. And yet no 



INTRODUCTION. xi 

one would expect this from the subordinate and 
modest way in which this "comparative admoni- 
tion " is announced in the title-page. 

Pausing a moment on ' Christ's Teares ouer 
Jerusalem/ I note that the reader will do well 
not to be repelled by the form in which the 
most important part of it is put — viz., in a long 
paraphrastic speech (so to say) in the first person 
by our Lord ; a " continued Oration " is the de- 
signation of it. Such dilution of sacred words 
is not to be vindicated. Nor must an occasional 
strangely mean metaphor, stop further perusal ; 
for now and again these occur bewilderingly from 
one so scholarly and so possessed of the literary 
touch as was Nashe. I adduce only one, as 
follows, Jesus Christ speaking : " I haue sounded 
the vtmost depth of dolour, and wasted myne 
eye-bals well-neere to pinnes heads with weeping, 
(as a Barber wasteth his Ball in the water)" (p. 51). 
These things and the like might lead any one, 
semi-excusably, to close ' Christ's Teares ouer 
Jerusalem ' instanter ; but I venture to forewarn 
that it will be loss so to do. Even in the 
strictly theological or religious portion, there are 
wise and gracious and penetrative words, worthy 
of any of our elder Puritan Divines. Before 



xii INTRODUCTION. 

passing on, it seems expedient briefly to confirm 
this. I dip ad aperturam libri, and my eyes 
light on these. " Blame Me not though I giue 
thee ouer, that hast gyuen mee ouer : long 
patience hath dulled my humour of pittie. No 
sword but will loose his edge in long striking 
against stones" (p. 53). — " Hee knowes that God 
hath therefore hydde all other obiects from mans 
sight in the night, that then he should haue no 
occasion to gaze elsewhere, but full leysure to 
looke into himselfe" (pp. 55-6). — "It is a de- 
basement and a punishment to Me, to inuest 
and enrobe Myselfe in the dregs and drosse of 
mortality. I woulde resemble the similitude of 
the meanest to gather the meanest unto Me " 
(p. 60). — "The very eccho of the walls and the 
stones, shall eccho vnto God for sharpe punish- 
ment against you ; and let any but reade or 
rehearse thys sentence, O lerufalem, lerufalem, how 
often would I haue gathered thy chyldren together, 
as the Henne gathereth her Chickins, the eccho 
shall replye. But they would not, 'They would not. 
Thou wouldest not indeed. And no damnation 
hast thou but thou wouldst not. I offered thee 
peace, but thou wouldst not; I offered thee to 
repent and be baptized, but thou wouldst not ; 



INTRODUCTION. xiii 

I ofFred thee (if thou labourdst and wert laden) 
to ease thee, but thou wouldst not; I ofFred 
thee to aske and thou shouldst haue, hut thou 
wouldst not : to knocke and it should be opened, 
hut thou wouldst not. Great euils shalt thou 
endure, for thou wouldst not. Great euils did 
I say? alas little euils, compared to the euils I 
must endure onely for these four words, But thou 
wouldst not" (pp. (^S'^). — "Golde (which is the 
soueraigne of Metals) bends soonest, onely Iron 
(the pesant of all) is most inflexible " (p. 83) ; "so 
there was nothing excellent but was forbidden, and 
whatsoeuer was forbidden, was e;xcellent" (p. 94). 
— "Sildome or neuer is there any that doth ill, 
but speakes ill first " (p. 108). — "If but one lyne 
thy house shall be desolate vnto thee included all 
this, what doth the whole Scripture include ? " 
(p. 119). Besides these, there are many other 
bits that arrest attention, and numerous noticeable 
words and turns of phrasing. The theological- 
religious portion extends only from page 19 to 
page 120, out of the pp. 264 in all. 

When we turn to the latter moiety, we find 
ourselves in contact with Nashe at his best, find 
him in his most ebullient and strong style, dashing 
off his word-portraits of men and things, and yet 



xiv INTRODUCTION. 

with a strange pathos and wistfulness of patriotic 
concern for the future of London and England. 
"Whatsoever," says he, to start with, "of Jerusalem 
I have written, was but to lend her a Looking- 
glasse. Now enter I into my true Teares, my Teares 
for London" (p. 120). He successively describes 
Pride's "Sons and Daughters," viz., "Sonnes . . . 
Ambition, Vaine-glory, Atheisme, Discontent, Con- 
tention : Daughters, Disdaine, Gorgeous-attyre, and 
Delicacie." Oddly enough, 'Pryde ' is represented as 
having crossed to England from Antwerp : , " After 
the destruction of Antwerpe (thou beeing thrust 
out of house and home, and not knowing whither 
to betake thee), at hap-hazard embarkest for 
England. Where hearing riche London was the 
full-streamed wel-head, vnto it thou hastedst, 
and there hast dwelt many yeeres, begetting 

Sonnes and Daughters " " O had Antwerpe 

stil fiorished, that thou hadst nere come hether 
to mis-fashion vs, or that there were any Cittie 
would take thy Chyldren to halfes with vs " 
(p. 121). 

Students of the so-called "glorious Elizabethan 
age" will discover that Nashe's realistic description? 
take a good deal of the glitter off, and reveal 
terrible evils and sufferings. All the more note- 



INTR OD UCriON. x v 

worthy is it, that the great Queen exercises her 
spell over even this audacious writer of the whole 
bitter truth : e.g., " The head of Daniel's Image 
was of beaten golde, but his feete iron (Dan. 2. 
23). Our head or our Souerayne is all of golde, 
golden in her lookes, golden in her thoughts, in 
her words and deedes golden. We her feete or 
her subiectes, all yron " (p. 241). 

I glean a few stinging sentences as representa- 
tive of innumerable. " Hath no chyld of Pryde 
so many Disciples as thys tiptoe Ambition. Why 
cal I him Ambition, when he hath changed his 
name vnto honor .? " (p. 122). — " Let the ambitious 
man stretch out hys lymbes neuer so, he taketh 
vp no more ground (being dead) then the 
Begger " (p. 1 24). — " Dyd men consider whereot 
they were made, and that the dust was theyr great 
Grandmother, they would be more humiliate and 
delected" (p. 124). — "Not so much a wonder, for 
Law, Logique and the Swizers [Swiss] may be 
hir'd to fight for anybody" (p. 148). — "Like the 
Hog, he carries his snoute euer-more downward, 
and nere lookes vp to Heauen" (p. 150). — " Our 
deuotion can away with anie thing, but this 
Pharisaicall almes-giuing" (p. 161). — "Hee that, 
hath nothing to doe with his money but build 



xvi INTRODUCTION. 

Churches, we count him for one of God-almightie's 
Fooles, or els (if he beare the name of a Wiseman) 
we tearme him a notable braggart. Tut, tut, 
Almes-houses will make good stables, and let out 
in Tenements, yeelde a round sum by the yeere" 
(p. i6i). — "Those Preachers please best, which 
can fitte vs with a cheape Religion, that preach 
Fayth, and all Fayth, and no Good-workes, but to 
the houshold of Fayth" (p. i6i). — " Neuer was 
so much professing, and so little practising, so 
many good words, and so few good deedes " 
(p. 1 66). — " Theyr habitations they make so 
resplendent and pleasurable on earth, that they 
haue no mind to goe to heauen " (p. 219). 

The objects of Nashe's most scathing sarcasm 
and most passionate invective are (i) Usurers or 
Money-lenders, (2) the " dunce " Preachers. The 
former, opens out an unwritten chapter of the 
Elizabethan age, toward which Nashe and Greene 
will furnish much hitherto overlooked, when a 
capable Historian addresses himself to give us the 
actual facts of that age. I note one singularly 
suggestive passage (pp. 141-2). The latter, re- 
veals a condition of matters scarcely credible, and 
yet narrative and rebuke alike certify themselves. 
He is especially keen-edged in exposing the over- 



INTRODUCTION. xvii 

use of Holy Scripture and the "duncery" that 
refuses to fetch illustration and evidence and en- 
forcement from all sources. The reader will be 
rewarded if he turn to these two passages (pp. 
187-8 and pp. 1 91-2). Here is a present-day 
message and counsel : " Scripture, if it be vsed 
otherwise then as the last scale to confirme any 
thing, if it be triuially or without necessitie, cald 
vnto witnesse, it is a flatte taking of the name 
of God in vaine. The phrase of Sermons, as it 
ought to agree with the Scripture, so heede must 
be taken, that theyr whole Sermons, seeme not a 
banquet of broken fragments of Scripture : that 
it be not vsd as the corner stone, to close vp any 
building ; that they gather fruite, and not leaues : 
proofes and not phrases onely out of the Bible. 
As in battaile we vse the weapons and engines of 
all Nations, so embattailing our selues against 
sinne, we must vse the weapons and arts of all 
Nations : Scripture must be reserued to the last 
volley of the victorie. It is the great Ordinaunce 
which must play vppon our enemies, in the end 
and cheife hazarde of the fight. If we refuse with 
Demosthenes, to reserue all our weightie argu- 
ments till the latter end, like the French-men 
we shall fight valiantly at the first, but quaile in 



xviii INTRODUCTION. 

the midst" (p. 192). The closing sentence is an 
example of how passing incidents and names are 
worked into the staple of the argument There 
are not infrequently quaint illustrations : e.g., " Of 
a britler mettall then Glasse is this we call Ambi- 
tion made, and to mischaunces more subiect. Glasse 
with good vsage may be kept and continue many 
ages. The dayes of man are numbred, threescore 
and tenne is his terme ; if he lyue any longer, 
it is but labour and sorrow. Glasse feareth not 
sicknes nor old age, it gathereth no wrinkles with 
standing. It hath not so many that scoute and 
lye in waite for his end" (p. 124). Similarly, from 
his sea-board birthplace and associations, he has 
a singular fashion of paying praise to fishermen : 
e.g., " Beware Fisher-men, the deuill owes you an 
old grudge, hee takes you for daungerous men. 
Till your predecessours the Apostles so went 
beyond hym, he neuer suspected you, he neuer 
tempted you : now hee will sooner tempt you, 
and bee more busie about you then Kings and 
Emperours" (p. 128). Very graphic and quaint 
is his account of lady-manners (see pp. 206-8). 

Scattered up and down, and often in unlikely 
places, there are autobiographical allusions, none 
the less noticeable that they are usually put 



INTRODUCTION. xix 

indirectly and incidentally — e.g., " With lesse sute 
(I assure you) is the kingdome of Heauen obtained 
then a sute for a Pension or office to an earthly 
King, which though a man hath 20 yeeres fol- 
lowed, and hath better then three parts and a 
halfe of a promise to haue confirmed, yet if hee 
haue but a quarter of an enemy in the Court, 
it is casheired & non suited. God will not be 
corrupted, he is not partiall as man is, he hath no 
Parasites about hym, hee seeth with hys owne 
eyes, & not with the eyes of those that speak for 
bribes" (pp. 153-4). More specifically and clearly 
pointing back to his truncated academic career — 
" Our Fathers are now growne to such austeritie, 
as they would haue vs straite of chyldren to be- 
come old men. They will allowe no time for a 
gray-bearde to grow in. If at the first peeping 
out of the shell, a yong Student sets not a graue 
face on it, or seemes not mortifiedly religious, 
(haue he neuer so good a witte, be hee neuer 
so fine a Scholler) he is cast of and discouraged. 
They sette not before theyr eyes, how all were 
not called at the first houre of the day, for then 
had none of vs euer beene called, that not the 
first Sonne that promised his father to goe into 
the Vineyarde went, but hee that refused and 



XX INTR OD UCTION. 

sayd he would not, went. That those blossomes 
which peepe forth in the beginning of the Spring, 
are frost-bitten and die, ere they can come to 
be fruite. That rehgion Which is sone rype is 
sone rotten" (pp. 184-5). ^O"" ^"^ ■'■' ^°'' °"^j 
sceptical of Nashe's apology that he had to 
write what he did write for bread — "Into some 
spleanatiue vaines of wantonnesse, heeretofore 
haue I foolishlie relapsed, to supply my priuate 
wants " (p. t6). 

In conclusion — I must ask the Reader who 
would understand the strangely-mingled character 
of Thomas Nashe, to read and re-read the ' Epistle,' 
both the 1593 edition (pp. 11 — 17) and that to 
the 1594 re-issue (pp. 4 — 8). Unless I pro- 
digiously mistake, ninety-nine in a hundred will 
rise from these with respect for the manhood 
and the Christian charity of their Writer, and 
infinite contempt for Dr. Gabriel Harvey. It 
is extremely interesting, in relation to the first 
' Epistle,' that it is addressed to " the most 
honored and vertuous beautified Ladie, the Ladie 
Elizabeth Carey," and that Spenser's immortal- 
izing of her is remembered (p. 13). 

I trust that' by this little Introduction I have 



INTRODUCTW?r. xxi 

said enough to overcome any prejudice excited 
by the title-page as from Tom Nashe, and to 
persuade lovers of our elder literature to master 
this most characteristic and unforgetable book. 

Alexander B. Grosart. 




*|;********e**«-»^^*^-*$«****$$*$*»-|* 



XI. 



CHRIST'S TEARES OVER 
JERUSALEM. 

1593- 



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♦* 



N. IV. 



NOTE. 

For the (it is believed) unique exemplar of the original edition of ' Chrifts 
Teares ' published in 1593, and which is our text, I am indebted again to 
the Huth Library. It is only slightly imperfect {ut infra). From the same 
Library I have been favoured with an exemplar of the immediately suc- 
ceeding edition of 1594. A critical examination reveals that, except in the 
prehminary matter, the issue of 1594 consists only of surplus or unsold 
copies of the 1593 edition, done up with a new title-page, reprint of Epiftle- 
dedicatory to Lady Elizabeth Carey, and an entirely new Epiille to the 
Reader (6 leaves). The following is the 1594 title-page — showing the same 
publisher : — 

C H R I STS 

TEARES OVER 
lERVSALEM. 

WHEREVNTO IS AN- 

nexed, a comparatiue admonition 
to London. 

A lOVE MVSA. 

By Tko. No/he. 



ANCHORA SPEI. 



LONDON 

Printed for Andrew Wife, and are to be fold at 

his Ihop in Pauls Church-yard, at the figne 

of the Angell. 1594. 

The following is the extremely note-worthy new Epiftle to the Reader 
m which Gabriel Harvey is righteously lashed for his rejection of the recon- 
ciliation tendered in the Epiftle of 1593 : 





TO THE READER. 

k Entlemen, my former Epiftle vnto you in this place, began with 
Nil nifi fiere libei^ now muft I of neceffitie alter that pofie, 
and tranfpofe my complaint to a new tune of Flendus amor 
meus ejl ; The loue or pitie I (hewed towards mine enemie, of all my 
ill fortunes hath moft confounded me. The onely refuge Which for my 
abufed innocencie is left me, is to take vnto me the Academicks opinion, 
who abfolutely conclude, that nothing is to be affirmed. Kings and 
Emperours that by the Popes curfe haue beene terrified from warres they 
intended, haue termed religion the mother of cowardife, refolutions 
manacles, honours miferie. Religion or confcience hath made me 
facrifice my zealous wit to fimplicitie, and my deuout pen to reproch- 
full penitence. The druggiers at Venice, to approue their Mithridate 
to the Phifitions, take Spiders and eate them : fo I to approue the 
Mithridate of my new diuinitie, to the fpecial Phifitions of our foules 
here in England, determined with my felfe to difgefl: a. Spider, that is, 
fwallow all iniuries, to my credit how banefull foeuer, and embrace 
fweete peace, Cleane contrarie to my e.'cpedlation it hath fallen out, for 
treafon was fhrouded vnder termes of truce : whereas I thought to make 
ray foe a bridge of golde, or faire words to flie by, he liath vfed it as a 
high way to inuade me. J^bc pia lingua dedit. This it is to deale 
plainly. An extreme gull, he in this age and no better, that beleeues 
a man for his fwearing. Impious Gabriell Hartley, the vowed enemie 
to all vowes and proteflations, plucking on with a flauiih priuat fub- 
miifion, a generall publike reconciliation, hath with a cunning am- 
bufcado of confifcated idle othes, welneare betrayed me to infamie 
eternall, (his own proper chaire of torment in hell.) I can fay no more 
but the deuil & he be no men of their words. Many courfes / there be 
(as Machiauell infpiredly fets downe) which in themfelues feeme Angular 
& vertuous, but if a man follow them they wilbe his vtter fubuerf ion, 
others that feeme abfurd, odious, and vitious, that well looked into will 
breed him mofl eafe. This courfe of fhaking hands with ffarimy, feemd 



4 NOTE. 

at the firft moft plaufible and commendable, and the rather becaufe I 
defired to conforme my felfe to the holy fubie(fl: of my booke ; but 
afterwards (being by his malice peruerted) it feemd moft degenerate and 
abiedl. Henceforth with the forenamed Machiauel, for an vnrefutable 
principle I will hold it, that he is vtterly vndone which feekes by new 
good turnes to roote out old grudges. A prouerbe it is as ftale as fea- 
biefe ; faue a Theef from the gallows, and hee'le be the firft fhall ftiew 
thee the way to faint Gilefeffe. Haruey I manifeftly faued from the 
knot vnder the eare ; verily he had hangd him felfe had I gone forwards 
in my vengeance : but I know not how vpon his proftrate intreatie I 
was content to giue him a fhort Pfalme of mercie ; nowe for repriuing 
him when he was ripe for execution, thus he requites me. Sixe and 
thirtie ftieets of muftard-pot paper fmce that he hath publiflied againft 
me, wherein like a drunken begger he hath rayled moft groffely, and 
imitated the rafcally phrafe of funne-burnt rogues in the fields. Was 
neuer whore of Babylon fo betrapt with abhominations, as his ftile (like 
the dog-houfe in the fields) is peftred with ftinking filth. His vaineglorie 
(which fome take to be his gentlewoman) he hath new painted ouer an 
inch thicke. Some fewe crummes of my booke he hath confuted : all 
the reft of his inuention is nothing but an oxe with a pudding in his 
bellie, not fit for any thing els, faue only to feaft the dull eares of 
ironmongers, ploughmen, carpenters and porters. Maifter Lillie, poore 
deceafled Kit Marlow, reuerent Doiflor Perne, with a hundred other 
quiet fenfeleffe carkaffes before the coqueft departed, in the same worke 
he hath moft notorioufly & viely dealt with ; and to conclude, he hath 
proued him felfe to be the only Gabriel Graue-digger vnder heauen. 
Thrice more conuenient time I wil picke out to ftretch him forth limbe 
by limbe on the racke, and a field as large as Achilles race to baite him 
to death, with darts according to the cuftome of bayting buls in Spaine. 
Neuer more let him looke to quench wilde fire with milke, or mitigate 
the / matter with mild tgrmes, for Licya in times paft was not one halfe 
fo afEifled with the fires of Chimera, as hee will be with the thuder & 
lightning of fome mens furie vp in armes. I fpeake not of my felf fo 
much as of forraine preparations that are whetting their pens to pricke 
him to death. Excufe me Gentlemen though I be obftinately bent on 
this quarrel], for I haue tried all wayes with mine aduerfary. Hereto- 
fore I was like a tyrat which knowes not whether it is better to be feared 
or loued of his fubiefts. Firft I put my feare in pracSife, and that 
houfed him for a while, next into my loue and my fauour I receiued him, 
and that puft him vp with fuch arrogance, that he thought him felfe a 
better man then his maifter, and was ready to iuftle me out of all the 
reputation I had. Let him truft to it He hamper him like a iade as he 



NOTE. 5 

is for this geare, & ride him with a fnalile vp & down the wliole realme. 
But becaufe here I haue fhewed my felfe in diuinitie, of diuerfe great 
diuines I aflct counfell, and made it a matter of confcience, whether it 
were lawful! to rap a fooll with his owne bable, and teach him to know 
him felfe, and they expreflly certified me it was euerie way as allowable 
as the punifliing of malefacflors and offenders. Indeede I haue heard 
there are mad men whipt in Bedlam, and lazie vagabonds in Bridewell : 
wherfore me feemeth there fhould be no more differece betwixt the 
dif[ci]pling of this vaine Braggadochio, then the whipping of a mad 
man or a vagabond. 

Leaue we him till his fatall houre call for him, and let vs caft about 
to fome more neceffarie matter. I am informed there be certaine bufie 
wits abrode, that feeke in my lacke Wilton to anagramatize the name 
of Wittenberge to one of the Vniuerfities of England, that fcorn to be 
c5nted honeft plaine meaning men like their neighbours, for not fo much 
as out of mutton and potage, but they wil conftrue a meaning of Kings 
and Princes. Let me but name bread, they will interpret it to be the 
town of Bredan in the low countreyes ; if of beere he talkes, then ftraight 
he mocks the Countie Beroune in France. If of foule weather or a 
(hower of raine, he hath relation to fome that fhall raigne next. Infi- 
nite number of thefe phanatical ftrange hierogliphicks haue thefe new 
decipherers framed to them felues, & ilretcht words on the tenter hooks 
fo miferably, that a man were as good confidering / euerie circuftace, 
write on cheuerell as on paper. For my part I would wifh them not to 
deceiue ihefelues with the fpirit of infpiration without proofe, or con- 
found Logicke by making no difference betwixt frobabile and manifejie 
verum. Yet neither doe I grant the any right probabile, but a peece of 
a lame likelihood, as much as if one (huld thus argue, fuch two me are 
alike, for the one hath a fear on his foot, the other on his face. It was 
not without caufe that Liuilius in Tullies fecond booke de Oratore, wiiht 
to be blefl from two forts of readers, to wit, the too learned & the too 
ignorant, for the one wil caft beyond the Moone in imaginations vpon 
wordes, the other will fcarce vnderftand common fence. 

This I will mildly fay to them that haue entertained this midike, if 
there be anie thing they may iuftly take offence at, and wherein to the 
full I cannot priuatiy fatisfie them, I craue no delay of the fentence of 
detradlion and infamie. If in this Epiftle I fliould rip vp and canuaffe 
blind cauils, fome light brains would imagine I went about to get new 
fame to their difgrace. A number of excellent wel conceipted learned 
men in that Vniuerfity there be whom I loue, and honor with my hart, 
and vnto whom I would fooner commit my felfe to be cenfured, then to 
all the world befides. ~ Had I the leaft fufpition or inkling this igno- 



6 NOTE. 

■ 1 

minious ill opinion were fetled in their conceipts, nothing (hould ftay me 
from running my countrie. Euen of the meaneft and bafeft whatfoere 
hee be, that is once admitted and matriculated amongft them, I defire 
to be thought fauourably of. Onely the bloud of the Harueys put by, 
who if they thould once grow into the lead liking of me, I would fmfully 
loth my felfe while I lined. But for a mans very name in the way of 
praife to come in a noted fooles mouth, is an vtter blemifli to him and 
to his heires. I warrant the heralds wil giue him fuch an Item in his 
armes for it, as he fliall neuer claw off. 

Graue learned curteous Gentlemen, in a word I wil end with you : I 
had no allufion in fentence, word or fiUable vnto anie of you when I 
writ the entertainment at Wittenberge ; and let fo much fuffife to your 
contentment. 

What talke I fo long of lacke Wilton ? I may tell you he hath but 
a flight wringing by the eares, in comparifon of the heauie / penance 
my poore Teares haue endured, to turne them cleane vnto tares : there 
be that haue laboured, and haue got fait Catars in their throats with 
vehemet railing vpon it. The ploddinger fort of vnlearned Zoilifts 
about London, exclaim, that it is a puft-up flile, and full of prophane 
eloquence : others obieA vnto me the multitude of my boyftrous 
compound wordes, and the often coyning of Italionate verbes which end 
all in Ize, as mummianize, tympanize, tirannize. To the firft array of 
my clumperton Antigonifls this I anfwer, that my ftile is no otherwife 
puft up, than any mas fhould be which writes with any Spirite ; and 
whom would not fuch a deuine fubiecft put a high rauifhte Spirite into? 
For the prophapeffe of my eloquence, fo they may tearme the eloquence 
of Saind Aujkn, lerome, Chryfojlome, prophane, fince none (if them but 
takes vnto him farre more liberty of Tropes, Figures, and Metaphors, 
and alleadging Heathen examples and Hiftories. 

To the fecond rancke of reprehenders that complain of my boyftrous 
compound wordes, and ending my Italionate coyned verbes all. in Ize, 
thus I replie : that no winde that blowes ftrong, but is boyftrous, no 
fpeech or wordes of any power or force to confute or perfvvade but muft 
bee fwelling and boyftrous. For the compounding of my wordes, therein 
I imitate rich men who hauing gathered ftore of white fmgle money 
together, conuert a number of thofe fmall little fcutes into great pieces 
of gold, fuch as double Piftols and Portugues. Our Englilh tongue of 
all languages moft fwarmeth with the fingle money of monoftllables, 
which are the onely fcandall of it. Bookes written in them and no 
other, feeme like Shop-keepers boxes, that containe nothing elfe, fane 
halfe-pence, three-farthings and two-pences. Therefore what did me I 
but hauing a huge heape of thofe worthleffe Ihreds of fmall Englifli in 



NOTE. 7 

my Pia maters purfe to make the royaller (hew with them to mens 
eyes, had the to the compounders immediately, and exchanged them 
foure into one, and others into more, according to the Greek, French, 
Spanifli and Italian. 

Come my maifters, inure your mouths to it, and neuer truft me but 
when you haue tride the commodity of carrying much in a fmall roome; 
you all like the Apothecaries vfe more compounds / then fimples, and 
graft wordes as men do their trees to make them more fruitfuU. My 
vbraided Italionate verbes, are the leaft crime of a thoufand, fince they 
are growne in generall requeft with euery good Poet. 

Bef ides, they cajrie farre more ftate with them then any other, and 
are not halfe fo harfh in their defmence as the old hobling Englifh 
verbes ending in R : they expreffe more then any other verbes what- 
foeuer, and their fubftantiues would be quite baiTaine of verbs but for 
that ending. This word Mummianizd in the beginning of my firft 
Epiille is fhrewdly called in queftion : for no other reafon that I can 
conceiue, but that his true deriuatiue which is Mummy is fomewhat 
obfcure alfo : To Phifitions and their confedlioners, it is as familiar 
as Mumchaunce amongft Pages, being nothing elfe but mans flelh long 
buried and broyled in the burning fands of Arabia. Hereupoh I 
haue taken vp this phrafe of lerufalems Mummianized earth, (as much 
to fay) as lerufalems earth manured with mans flelh. Exprefle who can 
the fame fubftance fo briefly in any other word but that. A man may 
murder any thing if hee lift in the mouthing, and grinde it to powder 
extempore betwixt a huge paire of iawes : but let a queft of calme 
cenfors goe vpon it twixt the houres of fixe and feauen in the morning, 
and they will in their graue wifdoms fubfcribe to it as toUerable and 
fignificant. 

Madde heads ouer a difli of ftewd prunes are terrible mockers : o 
but the other pint of wine cuts the throat of Spencer and euerie body. 
To them I difcend by degrees of Apologie, who condemne me all to 
vineger for my bittemeffe. It will bee fome of their deftinies to carrie 
the vineger bottle ere they die, for being fo defperate in preiudice. No 
more adoe, but if they wilbe good Cofterd-mungers or Vintners, they 
muft make choife of fuch fruit and wine which is fweetly fowr, and 
pleafantly (harp. The Bee is a creature not fo bigge as a Wart with 
thorough hairs on an old wiues chin, yet he is priuiledged in fo much 
as he is free of Honny lane, to beftir him with his fting as ordinarily as 
a Sergeant with his mace. Then wherefore fhould they hate vs for our 
fting that bring forth Honny as well as they ? 

Singular happie are thofe that are acquainted with the true / mixture 
of Alchimifts muficall gold, and can with Platoes Gorgias proue vn- 



8 NOTE. 

righteoufneffe true godlineffe with a breath ; they Ihall be prouided 
for fumptuoufly, when footh and verity may walke melancholy in Marke 
Lane. Wife was Saint Thomas that choofe rather to go preach to the 
Indians then his owne countrey men. There he might be fure to haue 
gold inough, here is none. Some write he was flaine at Malaqua, a 
prouince of that countrey. It is better to be flaine abroad then line 
at home without money. Haue at you backebiters with a bargaine, 
raile vpon me till your tongues rotte fliort cut and long-taile for groats 
a peece euery quarter. Mince mee betwixt your teeth as fmall as 
Oatmeale, I care not, fo I haue Crownes for your fcofs ; without paying 
me any Tribute, as it feemes you fpare not to doe it, but the beft is. 
bring as many needles as you will, I haue Load-ftones to touch them. 
There is a moutaine in Cyrenaica confecrated to the South-wind, which 
if it be toucht with a mans hand, there arife exceeding boyftrous blaftes, 
that toffe and turmoile the fands like waues of the fea. As great a 
miracle that in me is experienft, for let me but touch a peece of paper, 
there arife fuch ftormes and tempeftes about my eares, as is admirable. 
Euen of fands and fuperficiall bubbles they will make hideous waues 
and -dangerous quicke-fands. This is my lafl; will and Teftament : 
thofe that toffe at me, ile toife at them againe if I can, always prouided 
it bee not a Tennice-play of Pots and Cups, like the Centaurs feaft. 
Diuinity is the ground-worke of my Booke, no more herein will I doe, 
then ftiall haue his ground for Diuinity. Farewell Paules Church-yard 
till I fee thee next, which fliall not be long. 

Tho. Naflie. 



On this Epistle and the one which it displaced — found in its own original 
place in our reproduction — see our ' Memorial-Introduction — Critical ' in 
closing volume. In proof that the text of the 1594 ' ' Teares " is identical with 
that of 1593 it may be noted that none of the Errata given at close of 
the 1593 ' Epistle to the Reader ' are corrected, and that wrong letters, 
and other mistakes remain, throughout. This makes it of the less con- 
sequence that in the Huth Library exemplar of 1593 folios i and 2 are 
mutilated in one half. The portion left exactly answers to the text of 
1594, as everywhere. 

1593 is a small 4to of unpaged matter, 4 leaves, and folios 1/-92 ; 1594 
the same of unpaged matter, 6 leaves, and foUos i — 92. 

A. B. G. 








M 














(mm) 










mMJj 










^ CHRISTS 

cmm TEARES OVER 



'i^'^€. 




^7.^ 



leYufalem . 

Wherunto is annexed, 

a comparatiue admonition 

to London. 

A lovE MvsA. 

By Tho. Najhe. 






AT LONDON, 

Printed by lames Roberts, 

and are to be folde by Andrewe 

Wife, at his fliop in Paules Churcli- 

yard,- at the figne of the Angel. 

Anno. 1593. 




















a 












TO THE MOST HONO- 

Red, and Vertuous Beav- 

TiFiED Ladie, The Ladie 

Elizabeth Carey: 

Wife to the thrice magnanimous, and noble dis- 

cended Knight, Sir George Carey, Knight 

Marfhall. &c. 

. Xcellent accomplifht Court-glorifying 
Lady, giue mes leaue with the Jportiue 
Sea Porfojes, preludiatelie a little to 
■play before the fiorme of my 'Teares : to make my 
prayer ere I proceede to my Jacrifice. Loe, for 
an oblation to the ritch burnifht fhrine of your 
vertue, a handfull of lerufalems mumianized earth, 
(in a few Jheetes of waji paper enwrapped,) I 
heere (humiliate) offer vp at your feete. More 
embellifhed fhould my prejent bee, were my abilitie 
more aboundant. Tour illufirate ladifhip ere this 
( I am perfwaded) hath beheld a badde florijh with 
a 'Text-penne : all my performance heerein is no 
better. I doubt you will condemne it for worfe. 
Wit hath his dregs, as wel as wine, Diuinitie his 



12 THE EPISTLE 

drojje. Expe5l fame 'tares in this 1^reati''e of 
Teares. Farre vnable are my dimme Ofpray eyes, 
to looke cleerely againft the Junne of Gods truth. 
An eafie matter is it for anie man, to cutte me 
(like a Diamond) with mine owne duji. 

A young imperfeSt practitioner am I in Chrijis 
Jchoole. Chriji accepteth the will for the deede. 
Weake are my deedes, great is my will. O that 
our deedes onely fhould he feene, and our wil die 
inuiftble. Long / hath my intended will (renowned 
Madam) heene addrejfed to adore you. But words 
to that my refolued will, were negligent feruaunts. 
My woe-infirmed witte, conffired againji me with 
my fortune. My impotent care-crazed ftile, cafi 
of his light wings, and betooke him to wodden 
Jlilts. All agility it forgot, and graueld it felfe 
in grojje-braind formalitie. Nowe a little is it 
reuitced, but not fo reuiued, that it hath vtterly 
fhooke of his danke vpper mourning garment. Were 
it effeSlually recured, in r/iy Joule-infujed lines, I 
would fhew that I perfeStly liued, and in them 
your praises fhould Hue : whereas nowe, onely 
amongli the deade I Hue in them, and they dead 
all thofe that looke vpon them. "That which my 
Teare-fluhbed penne, in this 1'heological fubie£l 
hath attempted, is no more but the courfefpun 
webhe of difcontent : a quintejfence of holy complaint, 
extracted out of my true caufe of condolement. 



DEDICATORJE. 13 

Peruje it iudiciall Madam, and Jome-thing in it 
Jhall you finde that may peirce. The world hath 
renowned you for Religion, pietie, hountihood\ 
modejiie, and Jobrietie : (rare induments in theje 
retchlejfe daies of fecuritie.) Diuers wel-dejeruing 
Poets, haue conjecrated their endeuours to your 
praife. Fames eldefl fauorite, Maijler Spencer, 
in all his writings hie prizeth you. To the 
eternizing of the heroycall familie of the Careys, 
my choijefl jiudies haue I tajked. Then you that 
high allied houfe, hath not a more deere adopted 
ornament. To the Jupportiue perpetuating of your 
canonized reputation, wholie this booke haue I 
dejiined. Vouchjafe it henigne hofpitalitie in your 
Clofet, with flight enteruiew at idle hpwres : and 
more polifhed labours of mine ere long fhall Jalute 
you. Some complete hifiorie I will fhortly goe 
through with, wherein your per ^eEi ions fhall be the 
chiefe argument. To none of all thoje maiefticall 
wit fore-ftalling worthies of your Jexe, my Jelfe doe 
I apply but you alone. The cunning courtfliip of 
faire words, can neuer ouer-worke mee to caft 
away honor on anie. I hate thoJe female brag- 
garts, that contend to haue all the Mufes beg at 
their doores : and with Doues, delight euermore 
to looke themjelues in the glajfe of vaine-glorie, yet 
by their fides, weare continually Barbaric purjes, 
which neuer ope to any but pedanticall Parafites. 



14 THE EPISTLE DEDICATORIE. 

Diuim Ladie, you I muft and will memorize 
more ejpecially, for you recompence learning extra- 
ordinarilie. Pardon my prejumption, lend patience 
to my prolixitie, and if anv thing in all pleafe, 
thinke it was compiled to pleafe you. This I 
auouche, no line of it was layde downe, / without 
awfull looking backe to your frowne. To write in 
Diuinitie I would not haue aduentured, if ought els 
might haue conforted with the regenerate grauitie 
of your iudgement. Tour thoughts are all holy, 
holy is your life ; in your hart Hues no delight 
but of Heauen. Farre he it I fhould proffer to 
vnhallow them, with any prophane papers of mine. 
The care I haue to worke your holy content, I 
hope God hath ordained, to call me home fooner 
vnto him. 

Nzxro faith, the Philofophers held two hundred 
and eyght opinions of felicitie : two hundred and 
eyght felicities to me fhall it bee, if I haue framed 
any one line to your lyking. Moji refplendent 
Ladie, encourage mee, fauour mee, countenaunce mee 
in this, and fome-thing ere long I will afpire to, 
beyond the common mediocritie. 

Your admired Ladiihips 

moft deuoted 

Tho. Nafhe. 





To the Reader. 

'' IL niji flere libet. Gentles, heere is no 
ioyful fubied towardes : if you will 
weepe, fo it is. I haiie nothing to 
fpend on you but paffion. A hundred vn- 
fortunate farewels to fantafticall Satirifme. In 
thofe vaines heere-to-fore haue I mifpent my 
fpirite, and prodigally confpir'd againft good 
houres. Nothing is there nowe fo much in my 
vowes, as to be at peace with all men, and make 
fubmiffiue amends where I haue moft difpleafed. 
Not bafely feare-blafted, or conftraintiuely ouer- 
ruled, but purely pacifycatorie fuppliant, for 
reconciliation and pardon doe I fue, to the princi- 
palleft of them, gainft whom I profeft vtter 
enmity. Euen of Maifter Dodtor Haruey, I 
hartily defire the like, whofe fame and reputa- 
tion, (though through fome precedent iniurious 
provocations, and feruent incitements of young 
heads,) I rafhly aflailed : yet now better aduifed, 
and of his perfeftions more cofirmedly perfwaded, 
ynfainedly I entreate of the whole worlde, from 



i6 TO THE READER. 

Ta.j penne his worths may receiue no impeach- 
ment. All acknowledgements of aboundant 
Schollerfhip, courteous well gouerned behauiour, 
and ripe experienft iudgement, doe I attribute 
vnto him. Onely with his milde gentle modera- 
tion, heerunto hath he wonne me. Take my 
inuedtiue againft him, in that abiecfb nature that 
you would doe the rayling of a Sophifter in the 
fchooles, or a fcolding Lawyer at the barre, 
which none but fooles wil wreft to defame. As 
the Tytle of this Booke is Chrifts 'Teares, fo be 
this Epiftle the Teares of my penne. Many 
things haue I vainly fette forth, / whereof now it 
repenteth me. S. Auguftine writ a whole booke 
of his Retractations. Nothing fo much do I 
retraft, as that wherein foeuer I fcandaliz'd the 
meaneft. Into fome Ipleanatiue vaines of wanton- 
nefTe, heeretofore haue I foolifhlie relapfed, to 
fupply my priuate wants : of them no lefle doe 
I defire to be abfolued then the reft, and to God 
& man doe I promife an vnfained conuerfion. 

Two or three triuiall Volumes of mine, at this 
inftant are vnder the Printers hands, ready to 
be publifhed, which being long bungled vp before 
this, I muft craue to be included in the Catalogue 
of mine excufe. To a little more witte haue my 
encreafing yeeres reclaimed mee then I had before. 
Thofe that haue beene peruerted by any of my 



TO THE READER. 17 

workes, let them reade this, and it fhall thrice 
more benefite them. The Autumne I imitate, 
in /heading my leaues with the Trees, and fo 
doth the Peacocke fliead hys tayle. Buy who 
lift, contemne who lift, I leaue euery Reader his 
free libertie. If the beft fort of men I content, 
I am fatif-fiedly fuccef-fuU. Farewell all thofe 
that wifti me wel, others wifti I more wit to. 

Tho. Naftie. 

Friendly Reader, fome faultes there bee my 
penne hath efcapt in haftie wryting, which I am 
more earneftly to craue pardon of at thy handes, 
as in folio. 15. Page i. Where I talke of Peters 
forfwearing, when as in the courfe of the New 
Teftament, it was long after Chrifts weeping ouer 
lerufalem. Folio 17. page 2. When I fay, the 
wals of lericho at the 3. founde fell downe, it 
ftiould be the 7. found. The Printers faultes are 
thefe. 

Folio II. Page i. line 15. for Gardner, read 
Gardian. Folio 16. page 2. For Vbique cuiufque 
animus, eft ibi animat : reade, Vbi cuiufque animus 
eft. Hi animat: Folio 20. page 2. line 17, for 
flaughter-fack, read flaughter-ftack. Fol. 37. 
page 2. line 12. for explement, reade expletement. 
Fol. 51. page 2. line 13. for EJau, reade Caine. 
Fol. 57. page X. line 4. for fkinnes, read finnes. 

N. IV. 2 



i8 TO THE READER. 

Fol. 62. page 1. line 2. for Patris, reade V aires. 
Fol. 70. page 2. line 13, for her, reade theyr. 
Fol. 79. page I. line 10. for primipalfhip, reade 
principalfhip. Fol. 89. page i. line 4. for 
negligetur, reade negligitur. / [All these corredied 
in the places : but the reference to folio 1 5, Page i, 
has nothing at all about Peter. — G. j 






CHRISTS TEARES OUER 

lERU SALEM. 

Ince thefe be the dayes of dolor 
and heauinefle, wherein (as holy 
Dauid faith,) The Lord is knowne 
by executing iudgment, (Pfal. 9. 
16) and the axe of his anger is 
put to the roote of the Tree and his Fan is in 
his hande to purge his Floore (Math. 3) : I fup- 
pofe it fhal not be amiffe to write fomething of 
mourning, for London to harken counfaile of her 
great Grand-mother lerufalem. 

Omnipotent Sauiour, it is thy Teares I intende 
to write of, thofe afFedionate Teares, which in the 
23. and 24. of Mat hew Thou wepft ouer lerufalem 
and her Temple ; Be prefent with me, (I befeech 
thee) perfonating the paffion of thy loue. O dew 
thy Spyrit plentifully into my incke, and let fome 
part of thy diuine dreariment Hue againe in myne 
eyes. Teach me how to weepe as Thou wepft. 



20 CHRISTS TEARES 

& rent my hart in twaine with the extremity of 
ruth, I hate in thy name to fpeake coldly to a 
quick-witted generation. Rather let my braines 
melt all to incke, and the floods of afiliftion 
driue out mine eyes before them, then I fhuld be 
dull and leaden in defcribing the dollour of thy 
loue. Farre / be from me any ambitious hope 
of the vaine merite of Arte ; may that liuing 
vehemence I vfe in lament, onely proceed from a 
heauen-bred hatred of vncleanneffe and corruption. 
Mine owne wit I cleane difinherite : thy fiery 
Clouen-tongued infpiration be my Mufe. Lende 
my wordes the forcible wings of the Lightnings, 
that they may peirce vnawares into the marrow 
and reynes of my Readers. Newe mynt my minde 
to the likenes of thy lowlines : file away the 
fuperfluous affedtation of my prophane puft vp 
phrafe, that I may . be thy poore fimple Orator. I 
am a child (as thy holy leremy fayd : lerem i.) 
& know not how to fpeake, yet. Omnia pojfum in 
eo qui me comportat, I can doe all things through 
the helpe of him that ftrengtheneth me (Phillip. 
4.). The tongues of Infants it is Thou that 
makeft eloquent (Wifd. 10.) ; and teachefl the 
hart vnderftanding. Graunt me (that am a Babe 
and an Infant in the myfteries of Diuinitie) the 
gracious fauour to fuck at the breafts of thy 
facred Reuelation, to vtter fome-thing that may 



OUER JERUSALEM. 21 

mooue fecure England, to true forrow and con- 
trition. All the powrs of my Soule (afTembled 
in their perfefteft arraie) fhall ftand waiting on 
thy incomprehenfible Wifdom, for Arguments : as 
poore young Birds ftand attending on their Dams 
bill for fuftenaunce. Now helpe, now dired : for 
now I tranf-forme my felfe from my felfe, to be 
thy vnworthy Speaker to the World. 

It is not vnknown, by how many & fundry 
waies God fpake by Vifions, Dreames, Prophecies, 
and Wonders, to his chofen lerujalem, onely to 
moue his chofen lerujalem wholie to cleaue vnto 
him. Vifions, Dreames, Prophecies and Wonders, 
were in vaine : This gorgious ftrumpet 'lerujalem, 
too-to much prefu/ming of the promifes of old, 
went a whoring after her own inuentions ; ftie 
thought the Lord vnfeparately tyde to his Temple, 
& that he could neuer be diuorced from the 
Arke of his Couenant ; that hauing bound 
himfelfe with an oth to Abraham, he could not 
(though he would) remoue the Lawe out of 
luda, or his ludgement-feate from Mount Silo. 
They erred moft temptingly & contemptuoufly ; 
for God euen of ftones (as Chrift tould them 
afterward) was able to raife vp Children to 
Abraham. But what courfe tooke the high 
Father of Heauen & Earth, after he had vn- 



22 CHRISTS TEARES 

fruitfully pradifed all thefe meanes, of Vifions, 
Dreames, Wonders, & Prophecies ? There is 
a Parable in the 21. of Mathew, of a certaine 
Houfliolder that planted a Vineyard, hedged it 
round about, made a Wine-prefle therein, and 
built a Tower, and let it out to Huf-band-men, 
and went into a ftrange Country. When the 
time of fruite drew neere, he fent his feruants to 
the Huf-band-men to receive the increafe thereof 
The Huf-band-men made no more a-doe, but (his 
feruants comming) beate one, killed another, and 
ftoned the third. _ Againe hee fent other Seruaunts, 
more then the firft, and they did the like vnto 
them. Laft of all, he fent his owne fonne, faying : 
they will reuerence my Sonne, but they handled him 
far worfe then the former. 

The Houfholder that planted the Vineyarde 
and hedg'd it round about, was Ifraels merciful 
lehoua, who in Ifrael planted his Church, or his 
Wineprefle : made it a people of no people, and 
a Nation beyond expedlation. Long did he bleffe 
them, and multiplie their feed on the face of 
the earth, as the fand of the Sea, or the ftarres 
of Heauen : from all their enemies he deliuered 
them, & brought their name to be a by-worde of 
terror to the kingdomes rounde about them ; their 
Riuers ouerflowed / with Milk & Honie, their 
Garners were filled to the brim : euery man had 



OVER lERUSALEM. 23 

wel-fprings of Oyle & Wine in his houfe, and 
finally, there was no complaint heard in their 
ftreets. 

The time of fruite drew neere, wherein much 
was to be required of them to whom much was 
giuen ; he fent his feruants the Prophets to 
demaund his rent, or tribute of thankf-giuing at 
their handes. Some of them they beat, others 
they killed, others they ftoned, and this was all 
the thankf-giuing they returned. And then he 
fent other Prophets or feruants more then the 
firft, & they did the like vnto them: yet could 
not all this caufe him proceed rafhly vnto reuenge. 
The Lorde is a God of long ■patience and/uffering : 
nor wil hee draw out his fword vnaduifedly in his 
indignation. Stil did he loue them, becaufe once 
hee had loued them, & the more their ingratitude 
was, the more his grace abounded : hee negleded 
the death of his feruants, in comparifbn of the 
faluation of them he accounted his Sons. He 
excufed them himfelfe vnto himfelfe,. and fayde : 
Peraduenture, they tooke not thefe my Seruants 
I fent, for my Seruaunts, but for feducers and 
deciuers, and ther-vpon entreated them fo vn- 
curteoufly : I wil fend mine only natural Sonne 
to them, whom they (being my adopted Sonnes) 
can-not chufe but reuerence & lyften to. This 
his naturall fonne was Chrift lejus, whom hee fent 



24 CHRISTS TEARES 

from Heauen to perfwade with the Huf-band- 
men : Hee fent him not with a ftrong power of 
Angels, to punifh their pride and ingratitude^ as 
he might : He fent him not roially trained & 
accompanied, like an Embaflador of his greatnes, 
nor gaue he him any Commiffion to expoftulate 
proudly of iniuries, but to deale humbly and 
meekelie with them, & not to conftraine but 
entreate them. Hee fent his owne onely Sonne/ 
alone, like a Sheep to the flaughter, or as a Lambe 
fhould be made a Legate to the Wolues. When 
hee came on earth, what was his behauior ? 
Did he firft fhew himfelfe to the chiefe of thefe 
Huf-bandmen the Scribes and Pharifies? Did 
he take vp any ftately lodging according to his 
degree ? Was hee fumptuous in his attire, pro- 
digal in his fare, or haughty in his lookes, as 
Embafladors wont to be ? None of thefe : in 
fteade of the Scribes and Pharifies, he firft dis- 
clofed himfelfe to poore Filhermen : for his ftately 
Lodging, he tooke vp a Cribbe or a Manger, and 
after-warde the houfe of a Carpenter : His attire 
was as bafe as might be, his fare ordinary, his 
lookes lowly. He kept company with Publicans 
and finners, the very outcaft of the people ; yet 
in theyr company was he not idle, but made al 
he fpake or did, preparatiues to his Embaflie. 
If any Noble-man (though neuer fo high dis- 



OUER JERUSALEM. 25 

cended) fliould come alone to a King or Queene 
in Embaflage, without pompe, without followers, 
or the apparraile of his ftate, who woulde receiue 
him? who woulde credite him? who would not 
fcorne him ? It was neceflary that Chrifl; (com- 
ming thus alone from the High-commaunder of 
all Soueraignties, the Controler of all Principalities 
and Powers) fhould haue fome apparent teftimonie 
of his excellencie. According to the vanity of 
man, hee thought it not meete to place his 
magnificence in earthlie boaft, as in the pryde of 
fhame, which is apparraile, or in the multitude 
of men after hym, for fo mette wicked EJau his 
Brother lacoi;. but in working miracles aboue 
the imagination of man, and in preaching the 
Gofpell with power and authoritie ; Whereby, after 
hee had throughlie confirmed himfelfe, to be the 
owner of the Vineyards true Sonne, and that 
thefe ill Huf-band-men the / lewes, fhould haue 
no credible or trueth-like exception left them, 
(that they tooke him for a counterfeit or colour- 
able pradtifer : \ he went into their chiefe 
Aflemblies and there (to the High-priefts & 
Heads of their Sinagogues) freely deliuered his 
meflage, declared from whence he came, gentlie 
expoftulated their ill dealing, defired them to 
haue care of themfelues : told them the danger 
of their obftinacie, and wooed them (with many 



26 CHRISrS TEARES 

fayre promifes) to repent and be conuerted. All 
this preuailed not ; they fette him at nought, as 
they reieded his Fathers other feruants the 
Prophets ; Wherefore his lafl: refuge was, to 
deale plainly with them, and explane to the full 
what plagues and warres were entring in at their 
gates, for their difloyaltie and doggednefle. In 
the II. of Mathew, he pronounceth greeuous woes 
to Corazin and Bethjaida : in diuerfe other places 
he intermixeth curfes with bleffings, tempers Oyle 
with Vineger, teares with threates : denounceth 
fighing, and in his fighes wel-neere fwoundeth : 
euen as a Father conftrained to giue fentence on 
hys owne Sonne. In the 13. of Luke, he telleth 
how after he had beene an Interceflbur for the 
repriue of theyr punifhment, the Huf-band-man 
which is my Father (faith hee) hath come many 
yeeres together to a Figge-tree in hys Vineyarde, 
to demaund fruite of it, and found none. What 
hath hindered him from cutting it downe but I, 
who haue tooke vpon me to be the Dreffer of 
the Vineyard : and defired him to {pare it this 
yeere, and that yeere, and I woulde prune it, 
dung it, and digge round about it, and then if 
it brought not forth fruite, let him deale with 
it as he pleafed. Almoft this 30. yeere haue I 
prund it, dung'd it, digd rounde about it: that 
is, reproued, preached, exhorted with al the 



OVER JERUSALEM. 27 

wooing words I could, endeuouring to / mollify, 
melt & peirce your harts, yet all wil not ferue ; 
my prayers and my paynes, in fteade of bringing 
foorth repentance in yow, bring forth repentance 
in my felfe. 

As I faid before, no remedy, or figne of any 
breath of hope, was left in their Common-wealths 
finne-furfetted body, but the maladie of their 
incredulity, ouer-maiftred heauenly phifick. To 
defperate difeafes mull defperate Medicines be 
applyde. When neither the White-flag or the 
Red which 'Tamburlaine aduaunced at the fiedge 
of any Citty, would be accepted of, the Blacke- 
flag was fette vp, which iignified there was no 
mercy to be looked for : and that the miferie 
marching towardes them was fo great, that their 
enemy himfelfe (which was to execute it) mournd 
for it. Chrifl:, hauing offered the lewes, the 
White-flagge of forgiuenefle and remiffion, and 
the Red-flag of fliedding his Blood for them, 
when thefe two might not take efFeft, nor work 
any yeelding remorfe in them, the Blacke flagge 
of confufion and defolation was to fucceede for 
the obiedt of their obduration. 

This Black-flagge is waued or difplaied in the 
23. of Mathew, where direfting his fpeech to his 
Difciples and the multitude, againfl: the Scribes 
& Pharifies that were the Princes of the people. 



?8 CHRISTS TEARES 

hee firft vrgeth the infamous difagreement of 
their lyues and their doftrines : which that it 
fliould heede no fcandalous back-flyding in the 
harts of his Hearers, he inferteth this caution. 
Do as they Jay, not as they doe. And to Hke efFedt 
faith S. Auguftine (torn. lo. homil. 5.) Sermo Dei 
proferat eum feccator, proferat eum iuftus, Sermo 
Dei eft, inculpabilis eft : The Word of God, be it 
preacht by Hipocrite or Saint, is the Worde of 
God, and not to be difpifed or difanuld. Next this, 
hee pronounceth eyght terrible woes againfl them, 
for their eyght-folde hypocri / fie & blindnefle : 
befides other fearefull comminations, wherein 
hee threatens, that all the righteous blood which 
was fhedde from the time of Ai>el the righteous, 
vnto the blood of Zaccharias the fonne of 
Barachias, that was flaine betwixt the Temple 
and the Altar, fhold come vpon them, fhould 
call and exclaime on theyr foules for vengeaunce, 
ftaine the Skye with cloddred exhalations, interrupt 
the Sunne in his courfe, and make it fticke faft 
in the congealed mudde of gorie Clowdes, yea, 
dimme & ouer-cafl: God fitting on his Throne, till 
he had tooke fome aftonifhing fatis-fadtion for it. 

Then on the luddaine ftarting backe, as ouer- 
examining the words he had fayd, and con- 
demning himfelfe (in his thought) for being fo 
bitter : he prefentlie weepeth, and excufeth it in 



OVER JERUSALEM. 29 

thefe termeSj that it was not his fault, but theirs : 

lerufalem, lerufalem, which killejl the Prophets, 
and ftonefi them that are Jent vnto thee : That is, 
which art guilty of all the accufations my Father 
til this time wold not in pitty lay againft thee : 
yea, feared to be cruell in once fufpedting thee 
of, though nowe they are proued : How often 
would I hatie gathered thy Chyldren together, as 
the Henne gathereth her Chickens together vnder 
her wings, and ye would not ? How often would 

1 haue reuokt, reduced & brought you into the 
right way : But you would not ? 'Therefore your 
habitation fhall be left defolate. So that in thefe 
words moft euidently you fee, he cleereth him 
felfe, and leaueth them vnexcufable. 

The more to penetrate and inforce, let vs 
fuppofe Chrift in a continued Oration thus 
pleading with them. 

lerufa / lem the Daughter of my people, I am 
fore vexed and companionate for thee, lerufalem 
the midft of the earth, the mother of vs all, in 
the midft of whom I haue wrought my faluation : 
lerufalem that for aU the good feede I haue fowne 
in thee, afFordeft nothing but ftones to throw at 
my Prophets, thou that flayeft whom I fend to 
faue thee, and imprifoneft any man that wifheth 
thy peace ; thy finnes are fo great, that when I 
looke on thee, myne eyes can fcarce perfwade 



30 CHRISTS TEARES 

me that thou ftandeft, but that thou art funck 
downe like Sodom, and entombed in Afhes like 
Gomoraa. O let me pitty thee, for I loue thee 
impatiently. A thoufand fliapes of thy confufion 
mufter before mine eyes, & the paines on the 
CrofTe I am to fuftaine, cannot be fo great paines 
vnto mee, as to think on the ruine and maflacre 
that is already trauailing towards thee. Famine, 
the Sworde and the Peftilence, haue all three 
fworne and confpired againfl: thee: Thou (one 
poore citty) by thefe three vnrelenting enemies 
ftialt be ouer-come. Eheu, quantus equis, quantus 
viris adejl Judor. Alas, what huge fweat and 
toyle is at hande for Horfe and Man.? 

Heere do I weepe in vaine, for no man re- 
gardeth me, no man wayleth with me. Heere 
doe I prophecie, that my weeping in vayne, fliall 
bee the caufe of a hundred thoufand Fathers & 
Mothers weeping in vaine. O that I did weepe 
in vaine, that your defilements & pollutions gaue 
me no true caufe of deplorement. Often wiflit 
I, that I might haue faide to myne Eyes and 
Eares they lyde, when they haue told me what 
they haue feene and hearde of thy treafons. I 
wifh that I might be as wretched as the damned, 
fo my fences therin were deceiued. I am not 
deceiued, tis thou that deceiueft thy Sauiour, and 
deceiueft thy felfe to cleaue vnto fathan. 



OUER JERUSALEM. 31 

Sathan, / refrayne thine odious embraces, the 
bofome of lerufalem is mjne : touch not the body 
contradbed to me ; Improbe tolle manus, quam 
tangii nofira futura efi ; ihe will touch him, he 
ftretcheth not out his hande to her, but flie 
breaketh violently from mee, to runne rauifhtlie 
into his rugged armes. Alas the one halfe of 
my foule, why wilt thou back-flyde thus ? 1 
loue and can haue no loue againe : I loue thee 
for thy good, thou lou'ft hym that flatters thee for 
thy hurt. What lefle thing then to belieue and to 
be faued? How canft thou belieue & wilt not 
heare ? Thy prayers are friuolous vnto God, if thou 
denieft to heare God : He muft firft heare God, 
that will be hearde of God. I haue hearde quietly 
all thy vpbraydings, reproofes and derifions : as 
when thou faydft I was a drunkard, and poflefled 
with a diuel, that I call out diuels by the power 
of Beelzebub the Prince of the diuels: that I 
blafphemed, was mad, & knew not what I fpake : 
Nor was I any more offended with thefe contu- 
melies, then when thou calledft me the fon of a 
Carpenter. If I gyue eare to all your bitternefle, 
will not you vouchfafe me a little audience when 
I blefl"e you? 

O lerufalem, lerufalem, thou Jioneji, and aftonieft 
thy Prophets with thy peruerfnefle, that lendeft 
ftonie eares to thy Teachers, and with thyne yron 



32 CHRISTS TEARES 

breaft, draweft vnto thee nothing but the Adamant 
of Gods anger : what fhall I doe to moUifie thee ? 
The rayne molhfieth harde ftones, 6 that the 
ftormie tempeft of my Teares might foften thy 
ftony hart! Were it not harder then ftone, fure 
ere this I had broken and brufcd it, with the 
often beating of my exhortations vpon it. 

Moyjes ftrooke the Rocke and water gufht 
out of it, I (that am greater then Moyjes) haue 
ftrooken you with threates, and you haue not 
mourned. O ye heauens, be ama/zed at this, 
be afraide and vtterly confounded: my people 
haue drunke out of a Rocke in the Wildernefle, 
& euer-fince had rockie harts. Yet wil the 
Rocks tremble when my Thunder fals vpon 
them. The Mafon with his Axe hewes and 
carues them at his pleafure. All the thunder of 
iudgements which I fpend on this ftony lerul'alem, 
cannot make her to tremble or r^ir^ims, from Jioning 
my Prophets. Should I raine ftones vpon her, 
with them ftiee woulde arme her-felfe againft my 
holy ones. Little doth fhe confider, that all my 
Prophets are Embafladours, and the wronging 
of an Embaftadour amongft mortall men, is the 
breaking of the law of Nations; which breach 
or wrong, no King or Monarch but (at his 
corronation) is fworne to reuenge. If earthlie 
Kings reuenge any little wrong done to theyr 



OUER lERU SALEM. ^2, 

Embafladours, how much more fhall the King 
of all Kings, reuenge the death and flaughter- 
dome of his Embaffadors ? The Angels in 
heauen, as they are the Lordes Embafladours, 
(in regard of theyr own fafety) would profecute 
it, though he fhould ouer-flip it. The diuell 
that vfeth daily to follicite the Murtherers owne 
confcience for vengeance againft himfelfe, will hee 
fpare to put the Lord in minde of his auncient 
decree, J murtherer Jhall not Hue ? God faid vnto 
Caine, 'The voyce of thy Brother Abels blood, cryeth 
to me out of the earth : that is, not onely Abels 
owne blood, but the bloode of all the fonnes 
that were to iffue from his loynes, cry vnto me 
out of the earth. It is fayd in the 6. of Genejis, 
Whojoeuer fhall fhedde humaine blood, his blood 
fhall be fhedde like-wife. Eye for eye, and tooth for 
tooth, much more life for life fhal be repayd ; 
and this equity or amends, the verieft Begger or 
contemptibleft creature on the earth (cutte oiF 
before his time) fhall be fure to haue. If I doe 
them right, that in theyr owne enmities / lauifh 
theyr lyues, fhall I let their blood be troden 
vnder foote, and be blowne backe by the windes 
into the crannies of the earth, (when it offers to 
fprinkle vp to heauen) who in my feruice fpende 
theyr lyues ? At my head lerujalem threw flones 
when fhe ftoned my Heralds. Who flabbeth or 

N. IV. 1 



34 CHRISTS IE ARES 

defaceth the pidture of a King, but would doe the 
like to the King himfelfe, if he might doe it as 
conueniently ? Euerie Prophet or meflenger from 
the Lord, reprefenteth the perfon of the Lord, 
as a Herald reprefenteth the Kings perfon, and 
is the right pidture of his royaltie. 

O lerufalem, lerufalem, what thou haft doone 
to the leaft of my Prophets, thou haft done vnto 
mee likewife : My Prophets thou haft ftoned, me 
likewife thou haft ftoned, and withftood. The 
very ftones in the ftreete ftiall ryfe vp in iudge- 
ment againft thee. 

By the old Law, he that had blafphemed, 
reuiled his Parents, or committed adulterie, was 
ftoned to death by the Prophets and Elders : 
Thou haft blafphemed, reuiled thy (fpirituall) 
Parents, committed adultery with thine owne 
abhominations : and loe, contrariwife thine Elders 
and Prophets thou ftoneft to death. Can I fee 
this and not rife vp in wrath againft thee } J'or 
this ftialt thou grinde the ftones in the Myll with 
Samp/on, and whet thy teeth vpon the ftones for 
hunger ; and if thou afkeft anie man Bread he 
fhall gyue thee ftones to eate. The dogges fhall 
licke thy blood on the ftones lyke lezabels, & not a 
ftone be found to couer thee when thou art deade. 
One ftone of thy Temple, ftiall not be left vppon 
another that ftiall not be throwne downe. The 



OVER JERUSALEM. 35 

ftone which thy foolifli Builders refufed, fhal be 
made the head ftone of the corner. Your harts 
(which are Temples of ftone) I will for-fweare for 
euer to dwell in. There fhall be no Dauid any / 
more amongft you, that with a ftone fent out of 
a fling, fhall ftrike the chiefe Champion of the 
Philiftines in the for-head : And finally, you fliall 
not worfliip ftockes and ftones, for I will be no 
longer your God. O leru/alem lerufalem, all this 
fhall be-tide thee, becaufe thou ftoneft the Prophets, 
and killeft them that are Jent vnto thee. 

The Fathers haue eaten Jower-grapes, and the 
Chyldrens teeth are Jette on edge : your Fathers tooke 
hard courfes againft the Prophets, killed thoje I Jent 
vnto them; And if you had no other crime, but 
that, you are the fonnes of them that killed the 
Prophets, it were too to fufficient for your fubuer- 
fion : but you yourfelues haue ftoned the Prophets, 
and killed thoJe I Jent vnto you, not onely you 
your felues but your fonnes (for this) fhal be put 
to the edge of the Sword. 

The blood-thirftie ^ deceitfull man fhall not lyue 
out halfe his dayes. Who ftrikes with the Jword, 
fhall perifh with the Jword. He that but hateth 
his brother is a homicide. What is he then that 
flayeth his Brother? Nay more, what is he that 
flayeth Gods Brother.? Not one that beleeueth 
in me, and doth my wil, but is my Brother and 



36 GHRISTS TEARES 

Sifter. In flaying them that are fent to declare 
the will of God, you refift the will of God, and 
are guilty of all their damnations which are yet 
vnconuerted, whom lyuing, theyr preaching might 
haue reduced. The violating of any of the 
Commaundements is death : 'Thou /halt not kill, 
is one of the principall Commaundements : your 
faulte at the firft fight deferueth Hell-fire. What 
doe you but proclaime open warre againft Heauen, 
when you deftroy or ouer-throwe any of the 
Temples of the holy Ghoft ? (which are mens 
bodies). They are the Tabernacles which the 
Lord hath chofen (by his Spirit) to dwell in. 
But the bodies of my Saints and Prophets (which 
you flay / and ftone) are no triuiall ordinary 
Tabernacles, fuch as Peter my Difciple, would haue 
had me to make in the Wildernefle, for Moyfes, 
Elias, and my felfe, but Tabernacles like the 
Tabernacle at lerujalem, where I haue ordained 
my Name to be worftiipped. Theyr words, as 
my words, I will haue worfliipped ; theyr heades 
are the Mount from whence I fpeake to you in 
a holy flame, as to your Fore-fathers wandring in 
the Defert. 

I haue told you heere-to-fore they are the Sake 
of the Earthy with whofe Prayers and Supplications, 
if thys mafl"e of finne were not feafoned, it would 
fauour fo deteftably in Gods noftrils, hee were 



OVER lERUSALEM. 37 

neuer able to endure it. They are the eyes and 
the light of the world : if the eye lofe his light, 
all the whole body is blind ; And hence it came 
that they were furnamed Seers^ for they onely 
forefaw, prayed, & ^rouided for the people. I 
tell you plainly, if it were poffible for you to 
plucke the Sunne out of Heauen, and you fliould 
do it, and fo confequently leaue all the world in 
darknes, you fhoulde not be lyable to fo much 
blame as you now are, in killing them I Jende 
vnto you. They are your Seers, your Prophets, 
your chiefe Eyes, which you haue flayne, deftroyed 
and put out. 

Was Caine a vagabond on the face of the earth 
for killing but one Able ? tenne thoufand iuft Abels 
haue you flaine, that were more neere, and ought 
to haue beene more deere to you then Brothers : 
and fhall I not deftitute your habitation for it, 
and fcatter you as vagabonds through-out the 
Empires of the worlde? As you haue made 
no confcience to ftone my Prophets, and flay them I 
Jent vnto you, fo fhall the ftrange Lordes that 
leade you captiue, and they amongft whom many 
hundred yeeres you fhall foiurne, make no con- 
fcience to cut your throats for your treafure, and 
giue a hundred of you together, to / theyr Fencers 
and Executioners, to try theyr weapons as for 
a wager, and winne maifteries with deepe wound- 



38 CHRISTS TEA RES 

ing you. O leru/akm, lerufalem, deepe woes & 
calamities haft thou incurd, in fioning my Prophets 
and flaying them Ifent vnto thee. How often woulde 
I haue gathered thy children together when they 
went aftray ? How often woulde I haue brought 
them home into the true fheep-fold when I met 
them ftraying ? I came into the World to no 
other ende but to gather together the loft Sheepe 
of Ifraell. You are the flocke and Sheepe of my 
pafture : when I would haue gathered you to- 
gether, you would not heare my voyce, but 
hardned your harts. You gather your felues in 
counfaile againft mee, euery time I feeke to call 
you or to gather you. Denie if you can, that 
I fent not my Prophets (in all ages) to gather 
you : that with my Rodde and my ftaffe of 
corredtion, I haue not fought (from time to time) 
to gather you : that by benefites and many-fold 
good turnes, I haue not tryde (all I might) to tye 
you, or gather you vnto me : Laftlie, that in mine 
owne perfon, I haue not praftifd a thoufand waies, 
to gather you to repentance and amendment of 
lyfe. If you fhould denie it, & I not contradift 
it, the diuell (my vttreft enemy) would confirme 
it. 

Let me fpeake truely and not vauntingly, 
(although it be lawful to boaft in goodnes) fuch 
hath alwaies been my care to gather you, that I 



OVER JERUSALEM. 39 

thought it not enough to gather my felfe, but 
I haue prayed to my Father, to ioyne more 
Labourers and Gatherers with me, to reape and 
gather in his Harueft. Howe often haue I 
gathered the multitude together, and fpake vnto 
them ? When the people were flocked or gathered 
vnto mee out of all Citties, and had nothing to 
eate, I fed them myraculoufly with fiue Barlie- 
lo[a]ues & two fifhes. I would not haue fliewd 
the / wonders of my God-head, but to gather you 
together. The firfl: gathering that I made, was 
of poore Seafaring-men, whom I haue preferd 
to be myne Apoftles. 

Would you haue beene gathered together when 
I would haue had you, you had gatherd to your 
felues the Kingdome of Heauen, and all the 
riches thereof. Now what haue you gathered to 
your felues, but ten thoufand teftimonies in the 
Sonne of Gods teftimony, that he defired and 
befought you to fuffer your felues to be gathered 
by him, and you would' not ? Souldiours that fight 
fcatteringlie, and doe not gather themfelues in 
ranke or battaile array, fhal neuer winne the day. 
If you knewe how ftrong and full of ftratagems 
the diuel were, with howe many Legions of 
luftfuU defires he commeth embattailed againft 
you : what fecrete ambufhes of temptations he 
hathlayde to intrappe you: then woulde you gather 



40 CHRISTS TEA RES 

your felues into one bodie to refift him : then 
wold you gather your felues together in prayer to 
withftand him : then would you gather for the 
poore, which is, to gather for Souldiers to fight 
againfl: him. Eleemolyna a morte liberate et non 
patitur hominem ire in tenehras (Tob. 4, 10) ; 
Almes deedes deliuer a man from death, and 
keepeth his foule from feeing confufion. As water 
quencheth fire (fayth the Wife-man) fo almes-giuing 
refifteth finne. And if it refifteth finne, it refifteth 
the diuel which is the Father of finne. 

All my Fathers Angels fl;and gathered together 
about his throne : No Bread is made, but of 
graines of Corne gathered together : no building 
is rayfed, but of a number of ftones glued and 
gathered together. There is no perfedt focietie 
or Citty, but of a number of men gathered 
together. Geefe (which are the fimpleft of al 
foules) gather themfelues together, goe together 
flie together. Bees / in one Hiue holde their con- 
fiftory together. The ftarres in Heauen doe fhine 
together. What is a man, if the parts of his body 
be difparted, and not incorporated and efTentiate 
together} What is the Sea, but an afTembly or 
gathering together of waters, and fo the Earth, 
a congeftion or heaping vp of grofle matter 
together? A Wood or Forrefl:, but an hofte of 
Trees encampt together } A generall counfaile 



OUER JERUSALEM. 41 

of Parliament, but a congregation or gathering 
together of fpecial wife-men, to confult about 
Religion or Lawes ? what a good thing is 
it (faith Dauid) for Bretheren to Hue or be gathered 
together in vnity ? 

If there were no other thing to ratifie the excel- 
lence of it, but the euill of his diameter oppoiite, 
which is diuifion or diftradtion, it were infinitely 
ample to eftabliili the tytle of his dignity. Nor 
Dauid, nor all the euills of diuifion, nor al the 
inftances of Angels, Bread, buildings, focieties, 
Geefe, Bees, ftarres, Men, Seas, counfails, Parlia- 
ments, may conforme thefe vngratious degenerates. 
They will not onely not gather themfelues into 
order (which I their Captaine might exa6t at 
their hands) but fcorne to be diredted, muftered, 
and gatherd by me, when with the myldeft; 
difcipline I ofi^er to marfhal them. Sorrie I am 
lerufalem, that my kindnes and conuerfing with 
thee, hath left thee without any cloke or clowde 
of defence. 

It fhall not be layde to thy charge, that thou 
wert ignorant, and foolifh, and knewfl; not ho we to 
gather thy felfe into my family or houfiiold, the 
Church : but that when thou might'ft haue beene 
gathered or called, thou refufedfl:, and contemned ; 
Neither fhall it be imputed that thou went'ft a-ftray, 
but that going aftray, thou reuiledft and ftrook'ft 



42 CHRIS TS TEA RES 

at him that would haue gathered or brought / thee 
into the right way. Ah woe is mee, that euer I 
opened my mouth to call thee, or gather thee, for 
now (by opening my mouth, and thou flopping 
thyne eares when I opend it) I haue opend & 
enwidened Hell mouth, to fwallow thee and de- 
uoure thee. I tooke flefh upon me, to the end 
that Hell (not leruWem) might perifh vnder my 
hande. The vanquilhment of that vglie neft of 
Harpies, hath beene referued as a worke for mee, 
before all beginnings ; Now know I not which I 
may iirft confound. Hell or lerujalem, fince both 
know me, and haue turned theyr fore-heads againft 
me. , 

Blefled is thy land O lerujalem, for I was borne 
in it. Curfed is thy Lande O lerujalem,. for I was 
borne in it. Borne I am to doe all Countries good 
but thee. Thee I came principally to doe good to, 
but thou refifteth the good I would doe thee ; 
Thou interdi(5ts and prohibits me with reproches 
and threates, from gathering thee, & doing thee 
good. Of my byrth thou reap'ft no benefite but 
this, that I fhall come at the laft day to beare wit- 
nes againft thee. Blinde and inconfiderate, what 
wilt thou doe to thine Enemie, that thus entreateft 
thy Friende .'' That thus reiedteft thy Redeemer .'' 
O were thy finne (though not to be defended) yet 
any way excufable, it were fome what. Why did 



OUER lERU SALEM. 43 

I euer behold thee to make thee mirerable, and 
mine eyes thus miferable in beholding ? 

I might haue beheld the innocent Saints and 
Angels, that would neuer have angerd me, but 
reioyc'd me : the Cherubins and Seraphins would 
vncefTantly haue prayfed me, I fhulde not haue 
prayde them to execute my will, (for they would 
haue done it with a beck :) much leffe have 
folicited them as I doe thee, to confent to faue 
thy felfe. I fhould haue but fayd the word to the 
fenceleffe / Planets, and it had been done : to thy 
Chyldren (more fenceleffe then the Planets) can- I 
not fay that word, which not onely they all refufe 
to doe, but deride. For this ffiall thine Enemies 
gather themfelues about thy Citty, and fmyte thee : 
the Angels fhall gather thee to the Lake of fire 
and Brimftone, thou fhalt then gather thy browes 
together in howling and lamentation ; And (as 
leremy fayde :) T^he carkajfes of thy dwellers /hall 
lye as the dung in the Fielde, or the handfull after 
the Mower, and none /hall there be to gather them 
vp (lerem. 9.). 

All this hadft thou preuented, if thou would'ft 
haue permitted me to gather thee. I fawe into 
thy frailtie and infirmitie, that thou wert not able 
to gather thy felfe, I tooke compaffion on thee, 
becaufe thou wert like fheep which had no Sheep- 
heard. I for-fooke all my immortall pleafures, 



44 CHRIS TS TEA RES 

and mind-rauifhing melody, to defcende & make 
thee mine, to come and gather thee to the glorie 
prepared for thee. 

The greateft worke was this purpofe of thy 
gathering, that euer was vndertaken in Heauen 
or earth. Thus did I argument with my felfe, to 
falue thy imperfe6bions of the not gathering thy 
felfe. The Horfe tameth not him-felfe : the Beare, 
the Lyon, the Elephant, tame not themfelues. 
Then why fhould I require, that Man ftiould tame, 
recall, bridle, bring vnder, or gather himfelfe ? But 
as the Horfe, the Oxe, the Cammell, the Beare, 
the Lyon, the Elephant, require Man to tame 
them : fo it is requifite that God flioulde tame 
Man, that God alone fhould gather him vnto him. 
Content I was to take vpon me that vnthankfull 
office of taming or gathering, but thou wert not 
content to be fo tamed or gathered. 

It / did not irke me fo much that thou wert 
vntamed, or vngathered, as that (knowing thy felfe 
in that cafe,) thou wert vnwilling to be tamed and 
gathered. Thou could'ft not defpayre of myne 
ability to tame thee & gather thee ; for if man 
tameth the beaftes he neuer made, fliall not I 
gather thee, alter thee and tame thee, that made 
thee ? Eafte is my yoke and my burden is light. 
I would not haue tamed thee, or tempted thee 
aboue thy ftrength ; onely I would haue curbed 



OVER JERUSALEM. 45 

or reaned thee a little to the right hand, kept 
thee from wallowing in fin with greedinefTe. 
Suppofe (as the tamer of all Wild-beaftes) I had 
fome-time vfed my whyp or my goade, had it 
beene fo much? Your Horfes which you tame 
and fpurre, and cut their mouthes with raining, 
and finally kil, with making carry heauy burdens 
many yeeres together : you wil not gyue fo much 
reward to (when they are deade) as buriall, but 
caft them to the Fowles of the ayre, to be de- 
formedly torne in peeces ; I (hauing tamed thee, 
and gathered thee home vnto me,) enfeofe thee 
with indefinite bleffednes, (being deade a fpace) 
reftore to thee, not onely thy flefh (in more puritie) 
but the iuft number of thy hayres, in-ftall thee in 
eternity with mine Angels, where thou fhalt neuer- 
more need to be gathered, or tamed : where there 
fhall be no aduerfity or tribulation that ftiall 
exercife or try thee, but eternaU felicity to feed 
thee : and this without any care, fore-caft, or 
plotting on thy part, (fuch as in the maintenaunce 
of earthly weale and woe) I fhall bee to thee all 
in all, thy riches, thy ftrength, thine honour, thy 
Patron, thy provider. Yet all thys hope cannot 
moue thee to confent to be tamed or gathered 
vnto me. 

My voyce which cryeth, Returne, Returne : 
Whether wandereft thou long Jirayer, is trouble-fome 



46 CHRISTS TEA RES 

and hatefull vnto / thee, thou canft by no meanes 
difgeft it : it is thy Aduerfarie in the way, which 
fince I haue warned thee to agree with, and thou 
haft refufed, it fhall draw & hale thee vnto 
iudgement, the ludge dehuer thee to Death his 
Sariant, the Sariant to the diuel, (conuidled foules 
laylor :) thence fhalt thou not efcape till thou haft 
payd the vtmoft farthing. O lerujalem, lerujalem, 
why ftioldeft thou gather and intangle thy felfe 
in fo many vneuitable fnares, when (by gathering 
thy felfe vnder my wing) thou mayft auoyde 
them ? What haue I required of thee, but to 
gather thy felfe, & agree with my voice thy 
Aduerfary ? Nothing, but that thou wouldeft haue 
a care of thy health and well-doing. A thing 
which thou (in reafon) not I, ought to exafl: and 
require of thy felfe ; yet I, (as I were thy gardian 
or Ouer-feer, (& thy Father Abraham dying had 
bequeathd thee wholy to my truft) follow thee, 
haunt thee by my Spyrite, daily and hourly 
importune thee to remember and gather thy felfe. 
How often haue I (to thys effeft) chydinglie 
communed with thy foule and confcience ? 

Sinful lerujalem, why deferft thou to gather thy 
felfe, & agree with my voyce in the way.? Yet 
thou maift agree, yet thy way is not finiftied, yet 
thy Aduerfary walkes by thee. Why dooft thou 
proroge till thy wretched life be at his wayes end ? 



OUER JERUSALEM. 47 

Is there any other life, any other way (when thys 
way of woe is ended) wherein thou maift agree 
with thine Aduerfarie? The ludge, the Sariant, 
the prifon, thou muft then awaite, and defpayre of 
opportunitie euer after, to agree or be gathered 
to grace : but looke to be gathered like grafle on 
the houfe top, and throwne into the fire. Promife 
not vnto thy felfe too many yeeres trauailing in 
the way : Thinke not thou fhalt euer liue : thy 
waie may be cutte off ere thou be aware : / a 
thoufande cafualties may cutte thee off on the way. 
But how long or how fhort fo ere thy way be, 
my voyce (thine Aduerfarie) like thy fliadow ftill 
haunteth thee, ftill treadeth on thy heeles, ftill calls 
and cryes out vpon thee to gather vppe thy accounts 
and agree with it. Sham'ft thou not (vild image 
of carelefness) fo long to be cald on for fo light 
a matter .'' fo long to liue at variance with fo 
mightie an Aduerfary? It is all one as if thou 
fhouldeft owe an ^arthly ludge money, (who hath 
the Law in his hand) and braue him, and deny to 
come to compofition, faying : Vi I owe it you, 
gather it or recouer it as you can. How thinkeft 
thou, is there any earthly ludge wold fpare thee 
or for-beare thee as I haue done .'' My voyce, as 
it is my voyce, is thy friende, but as thou abufeft 
it, (turnes thine eares from it, and wilt not agree 
with it) it is thine Aduerfary; It wiftieth thee 



48 CHRIS TS TEA RES 

well, atid thou wifheft thy felfe ill ; It bids thee 
crouch and ftoope to the Prophets I fende, and 
thou ftoneft them ; It bids thee pitty the Widow 
and the fatherlefTe, & thou opprefleft them ; It 
bids thee repent thee of the euill thou haft com- 
mitted, and thou doubleft it ; It bids thee gather 
and gyrd vp thy loynes clofe, and take the ftaffe 
of Stedfaftnes in thy hand, that if the flefti and 
the deuil aflault thee in the way, thou maift 
encounter them coragiously. In ftead of girding 
and gathering vp thy loynes, thou vnloofeft them 
to all licenfioufnes ; For the ftaffe of ftedfaftnes, 
thou armeft thy felfe with the broken Reed of 
inconftancie ; And for incountering and contend- 
ing with the flefti and the diuill, moft flauiftily 
thou kifleft and embraceft them. 

So thou thy felfe (I altogether lothe) makeft 
my voice thy enemy. No friende fo firme, but by 
ill vfage may be made a foe. No meruaile thou 
makeft mee thy foe, that / art a foe to thy felfe. 
Hee that loueth iniquity hateth his owne Joule : hee 
that hateth his owne foule, can neuer loue his 
neighbour ; infomuch as there is no man liuing, 
that can loue another better then himfelfe. If 
then hys beft loue to himfelfe, be to hate himfelfe, 
his loue to his neighbour muft be a degree lower, 
there is no remedie. The Law commaundeth, 
Loue thy neighbour as thy felfe : And he fulfilleth 



OUER JERUSALEM. 49 

the Lawe by hating his neighbour as himfelfe. I 
Jay vnto you, Hee that hateth his neighbour, is guilty 
of the breach of all the commaundements : whence 
it neceffarilie arifeth, that hee which loues , not 
his owne foule, is guilty of the breach of all the 
commandements. 

Soule-hating, Apoftata lerufalem, that wouldeft 
neuer be gathered vnto any compafTe of good life, 
I heere accufe thee as a Homicide of thine owne 
life, as a tranfgreflbr of all the commaundements in 
hating thy felfe. The moft vnfortunateft is ray 
fortune of any that euer lou'd, to loue thofe that 
not onely hate mee, but hate them-felues. 

O lerufalem, not the Infidell-Romaines, which 
ftiall inuade thee, and make thy Citty (now cleped 
a Citty of peace) a fbambles of dead bodies, teare 
down thy Temple, and fette up a brothel-houfe in 
thy Sanftuarie, not they (I fay) fhall haue one 
droppe of thy blood layde to theyr charge: not 
one ftone of thy Temple or Sandluarie, teftificatory 
againft them ; thy blood fhal be vpon thine owne 
head, whofe tranfgreffions violently thruft fwords 
into theyr hands. Thy Temple and thy San6tuarie 
ftiall both cry out againft thy fecurity for facriledge. 
The Arke wherein the Tables of couenaunt are 
layde, fhall haue the Tables taken away, and in 
ftead of them, a blacke Regifter of thy mifdea- 
meanures laid in it: yea, my Father (if all wit- 

N. IV. 4 



50 CHRISTS TEARRS 

nefles fliould faile) would ftand vp and article / 
againft thee himfelfe, how thou haft dryuen him 
(with thy deteftable whoredomes) out of his con- 
fecrated dweUing place. O that thou kneweft the 
time of thy vifitation ! O that thou wouldeft haue 
beene gathered together ! O that thou wouldeft 
haue had care of thy felfe, had care of me ! I 
muft be flaughtered for thee, & yet worke no 
faluation for thee. One crofte alone (cruel leru- 
Jalern) is not able to fuftaine the weight of thine 
iniquities : tenne times I muft be crucified ere thou 
be clenfed. 

For finne I came to fufFer, thy finne exceedeth 
my fuffering ; It is too monftrous a matter for my 
mercie or merites to worke on. It woundeth me 
more with meditating on it, then all the Speares 
or Nayles can wounde me, that are to pafle 
through me. I wold quite renounce and for- 
fweare mine owne fafety, fo I might but extort 
from thee one thought of thine owne fafety. 
Careful am I for the carelefle. Againe, this 
renueth my vnreft, that I which am the Lord 
and Authour of lyfe, muft bee the Authour and 
Euidencer againft thee of death. If thou hadft 
neuer feene 'the light, thy walking in darknes wold 
haue brought thee no waylement. Ignorantia, ft 
non excujat a toto,Jaltem excufat a tanto ; Ignorance 
excufeth the halfe, if not the whole. Thou 



OUER JERUSALEM. 51 

haft not halfe an excufe, (hence is my tears) not 
a quarter, not the hundreth part of a quarter, 
not a worde, not a figh, not a fillable. Neuer 
did I looke on fuch a manifeft vnmafked leprous 
face, on a pryfoner conuidbed, fo mute. Sore am 
I impaffioned for the ftorme thy tranquillity is 
in child with. Good leremy, no we I defire with 
thee, that I had a Cottage of way-faring men in 
the Wildernes, where I might leaue my people 
and lyue, for they be all Adulterers, and a band 
of Rebels. 

A / Tormentor (that abiureth commiferation) 
when he firft enters into the infancie of his 
occupation, would coUachrimate my cafe, and 
rather chufe to haue beene tortured himfelfe, 
then torment me with ingratitude as thou dooft. 
More and more thou addeft to my vneafe, and 
acquainft mine eyes with the infirmities of anguifh; 
Hauing no finne before, thou haft almoft made 
me commit fin, in forrowing for thy finnes. Yet, 
though I haue founded the vtmoft depth of 
dolour, and wafted myne eye-bals well-neere to 
pinnes heads with weeping, (as a Barber wafteth 
his Ball in the water) a further depth of dolour 
would I found, mine eyes more would I waft, fo 
I might wafte and wafti away thy wickednefle. 
So long haue I wafted, fo long haue I waftied and 
embained thy filth, in the cleare ftreames of my 



52 chujISts tea res 

braine, that nowe I haue not a cleane Teare left 
more, to wafh or embalme any finner that comes 
to me. 

The fount of my teares (troubled and mudded 
with the Toade-like ftirring and long-breathed 
vexation of thy venimous enormities,) is no 
longer a pure filuer Spring, but a mirie puddle 
for Swine to wallow in. Black and cindry (like 
Smithes water) are thofe excrements that fource 
downe my cheekes, and farre more fluttifh than 
the vglie oous of the channell. Tis thou alone 
(vlcerous lerufalern) that haft fo fouled and foyled 
them. In feeking to gather fruite of thee, I gather 
nothing but ftayning Berries, which embrued my 
hands, and almoft poyfoned my heart. Neuer 
wold I mention this or mone me, if thou hadft 
not embrued or brawned thine owne hands, (not 
in Berries) but in blood : and more then (almoft) 
poyfoned thine owne hart. 

What talke I of poyfon, when it is become as 
familier to thee as meate & drinke.? Thou haft 
vfed it fo long for / meate and drinke that true 
nouriftiing meate and drinke thou now takeft for 
poyfon. Conjuetudo eft altera natura : Cuftome 
hath fo engrafted it in thy nature, that now, not 
onely poyfon not hurts thee, but foftereth and 
cherifheth thee. What-foever thou art is poyfon, 
and none thou breatheft on but thou poyfoneft. 



OUER JERUSALEM. 53 

With Athenagoras of Argus, thou neuer feelefl: 
any payne when thou art ftung with a fcorpion ; 
Thou haft no fting or remorfe of confcience. Thy 
foule is caft in a dead-fleep, and may not be 
awaked though Heauen & Earth fhould tumble 
together. 

For difcharge of my dutie, and augmentation 
of thine euerlafting maledidion, fince teares, 
threates, promifes, nor any thing wiJI peirce thee, 
heere I make a folemne proteftation, what my 
zeale and feruent inclination hath beene (euer 
fince thy firft propagation) to win & weane 
thee from fathan, and notwithftanding thou ftonedft 
my Prophets, and Jleweji them I Jent vnto thee : 
I ftill affayed to rewake thee, & bring thee back 
againe to thy firft image : not once, or twife, or 
thrife, but I cannot tell how often, I wouJde 
haue gathered thee, euen as a Henne gathereth her 
Chickins vnder her wings, but thou wouldeft not. 
Blame me not though I giue thee ouer, that haft 
gyuen mee ouer : long patience hath dulled my 
humour of pittie. No fword but wil loofe his 
edge in long ftriking againft ftones. 

My leane withered hands, (confifting of nought 
but bones) are all to ftiiuerd and fplinterd in 
their wide cafes of fkinne, with often beating on 
the Anuile of my bared breaft. So penetrating 
and elevatedly haue I prayd for you, that mine 



54 CHRISTS TEA RES 

eyes would fayne haue broke from theyr anchors 
to haue flowne vp to Heauen, and myne armes 
ftretcht more than the length of my body, to 
reach at / the Starres. My heart ranne full-butt 
againfl: my breaft to haue broken it open, and 
my foule flutterd and beate with her ayrie- 
winges, on euery fide for paflage. My knees 
crackt and the ground fledde back. Then (6 
lerufalem) would I haue rent my body in the 
midft (lyke a graue) fo I might haue buried thy 
finnes in my bowels. And had I been in Heauen 
as 1 was on Earth, the Sunne fhoulde haue 
exhaled from thee all thy trefpafles as meteors, 
which the clowdes his CoiFerers receiuing, might 
foorth-with haue conduited downe into the Sea, 
and drowned for euer. 

Fooles be they that imagine it is the Windes 
that fo tofTe and turmoyle them in the deepe : 
they are no winds but infurredlive fins, which fo 
pofl"efle the waues with the fpyrite of raging. I 
drowned all the finnes of the firfl: World in water : 
all the finnes of the firft World now welter, 
foufe, & beate vnquietly in the Sea, whither the 
World of waters was with-drawne when the 
Deluge was ended ; And as a guilty confcience 
can no where take refl:, fo no more can they in 
the Sea, but embolning the billowes vppe to the 
ayre, with roring and howling darte themfelues 



OUER lERU SALEM. 55 

on euery Rocke, defiring it to ouerwhelme 
them : and becaufe they know they can neuer be 
recouerd, with the fame enuie which is in the 
diuels, they feeke to drowne and ramuerfe euery 
fliip that they meete. If happily thece be a calme, 
it is when they are weary of excruciating them- 
felues. I that was borne to fupprefle & treade 
down finne vnder foote, in the night time, (when 
that finne-inhabited element is wont to be moft 
lunaticke) walke on the crefts of the furges as on 
the dry land. 

Another caufe why the Sea fo fwelleth, & 
barketh of late more then ordinary, is, for when 
I fent the diuils into / the Herde of Swine, they 
carried them head-long into the Sea, where they 
drowned and perriftit them : and then loth to 
come to land to be controlled and dyfpoflefled 
againe by me, they entred and inhabited the 
Sea-monfters, fuch as the Whale, the Grampoys, 
the WafTer-man, whom they haue fuborned and 
infpyred to lye in wayte for Ship-wrack. Sinne 
takes no reft but on earth, and on earth no reft 
in the night, but the day. The night is blacke 
like the diuell ; then hee may boldlie walke 
abroade like the Owle, and his eyes nere be 
dazeled. Solus cum Jolo hee may conferre with 
his fubieds, tempt, terrifie, infinuate what he will. 
Hee knowes that God hath therefore hydde all 



56 CHRISTS TEARES 

Other obieds from mans fight in the night, that 
then he fliould haue no occafion to gaze elfewhere, 
but full leyfure to looke into himfelfe. In which 
regard, leaft he fhould looke into himfelfe, and 
fo repent, hee will not let him fee with his owne 
eyes, but lendeth hym other eyes of defpayre or 
fecurity to fee withall. If of fecuritie, then eyther 
hee perfwades hym there is no God, and that 
Religion is but fubtile Lawgyuers policie, (to 
keepe fillie fooles in awe with fcare-crowes : ) or 
that if there be a God, he is a wife God, and like 
a wife Counfailer, troubles not himfelfe with euery 
vaine twittle twattle, of thys man, or that man, 
but confiders whereof we are made, and beares 
with vs thereafter. 

Yea (which is horrible) hee footheth him vp, 
that if God would not haue had him finne, hee 
would neuer haue giuen him the partes or the 
meanes to finne with. If he be a whoremaifter, 
he remembreth him howe Abraham went in to his 
mayde Hagar: How Lot committed inceft with 
his Daughters : How Dauid lay with Berfeba, 
and flew Vrias : and how I (my felfe) woulde 
not let / the woman that had committed adultery, 
bee floned to death, but bidde her goe home to 
her houfe in peace & finne no more. If he be 
a drunkard, Noah was drunk, the fore-named 
Lot was drunke, and Dauid (mencioned before 



OVER JERUSALEM. 57 

likewife) made Vrias drunke ; yet all thefe wefe 
men that God delighted in. 

If he be a periured perfon, why Peter for- 
fwore himfelfe thrife, lofeph fwore by the life of 
Pharoa, Dauid fwore, God doe Jo and Jo to mee, if 
I leaue Naball yet ere night, one to fijfe againft the 
walls. Yet when Naballs wife Abigail (vnwitting 
to her hufband) brought him a lyttle refreftiing, 
his humour was pacified, his oth was difpenft 
with. A great many more allegations hath hee 
to thys end, which heere to recite, were to weapon 
prefumption, and faue the diuell a labour in 
feducing. Murther, theft, (what not) hath his 
texts to authorife him. Nothing doth profite, 
but peruerted may hurt : Scripture as it may be 
literally expounded, and fophifticallie fcande, may 
play the Harbinger as well for Hell as Heauen, 
and fooner feedes Defpayre then Fayth. Hath 
not the diuell hys Chappell clofe adioyning to 
Gods Church.'' Is hee not the ambitious Ape of 
Gods Maieftie ? And as hee hath his Tabernacle 
(6 lerujalem) in thy Temple, fo, hath not hee his 
Oracle or Tripos in his Temple at Delphos, with 
as great (if not greater) facrifices, oblations, & 
offerings, then are in Gods Temple ? Will hee 
not take vpon him to worke myracles, cure 
difeafes, & be an Angell of light, that is, preach 
the Gofpell as I doe.-' Speake I in thunder or 



58 CHUISTS TEA RES 

vifions, he fpeaketh in thunder and vifions. 
EcHpfe I the Sunne and Moone, hee will Eclipfe 
Sunne, Moone, and Starres. Send I one good- 
Angel out, he will fend out two ill. In con- 
clufion, in any thing hee wyll imitate me, but 
humility: and by humility only, my Chyl/dren 
are knowne from the diuels. Pryde is that by 
which the diuell holdes his kingdome : he had 
nere been a diuell, if he had not beene too proude 
to be an Angell. Enuy breedes pride, and pryde 
breedes enuy : There is none can vp-hold enuy, 
but he muft vp-hold pryde, nor can true pryde 
liue, if it hath nothing to enuy at ; If it haue 
nothing fo great as it felfe to ayme at, there is 
no man vnder it hath any pryde or profperity, 
but it enuies and aymes at. 

The Sunne, though it can endure no more 
Sunnes but it felfe, yet it can take in good part 
to haue more Planets befides it felfe, but pryde 
can endure no Superiours, no equals, no afcendants, 
no fprigs, no grafts, no likely beginnings. Any 
thing but vertue it can tollerate to thriue, and 
that it is too-to afrayd of Marke a Tyrant when 
you will, and hee firft extirpates the adherents 
to vertue. Vertue is thrife more inuocating for 
honor then ambition. What was the diuels firft 
pradhife in Paradice, but to deftroy vertue in 
Adam, and fo by fteps to deftroy him, by deftroying 



OUER JERUSALEM. 59 

vertue in him? Whom flew Caine, but his luft 
or vertuous brother Abel} He was afrayd the 
comparifon of his iuftnes or vertue, woulde make 
hym incomparably vgly in Gods prefence. Whom 
hated EJau and layd waite for, but his vpright 
brother lacob, becaufe by his vertue hee had 
ouer-reacht him in the bleffing of hys byrth-right ? 
Did not Saul perfecute T)amd, onely becaufe God 
lou'd him? So through-out the whole courfe of 
the Scriptures, Vertue purchafeth Enuie, and her 
poflefTors neuer efcape briery fcratches. 

But as before, fo once more I will afTertionate, 
Vertue hath no enimie but pryde. I my felfe 
haue no enemy but Pryde, which is the Summum 
genus of finne, & may wel be a con uer table name 
with the diuell, for the diuell is nought / but 
pryde, and pryde is an abfolute diuell. But for 
pryde, lerufalem ere thys had gathered it felfe 
vnder my wing : Forfooth flie difdained to be 
taught & inftru(5ted by fuch a meane-titled man 
as I? But for pryde of defpifing the preaching 
of Noah, the firft Worlde had not beene deluged. 
But for pride, there had beene no tranflation of 
Monarchies. If Pharao had not been fo proud 
that he would not let your fore-fathers goe, (but 
kept them in defpight of me,) I had neuer plagu'd 
him as I did. 

The refon I deceiu'd your Hierofokmites & 



60 CHRISTS'TEARES 

leweSj (in not comming in pryde vnto you, in 
not taking the maieftie and tryumph of myne 
eternity,) was, becaufe I wold not partake with 
the diuell, in the pompe and glory of thys World, 
which is proper to him. Did not hee (prefently 
after the firft brute of my Gofpell) hoyfe mee vp 
vnto an exceeding hie Mountaine, and fhewed 
mee all the Kingdomes of the Worlde, & the 
glories of them, and fayd. All thefe will I giue 
thee, if thou wilt fall downe and worjhif me ? 
When I came to Abraham in his Tent, and to 
Lot in Sodom, accompanied with another Angel, I 
tooke vpon me no pompous fhape. It is debafe- 
ment and a punifhment to me, to inueft and 
enrobe my felfe in the dregs and drofTe of mortality. 
I woulde referable the fimilitude of the meaneft, 
to gather the meaneft vnto me. 

I came to call finners to repentance, poore 
finners, beggerly finners, blinde finners, impotent 
finners, afwel as rich finners, noble finners, 
potentate finners to repentance. With me there 
is no refpedt of perfons, the Kings blood, attainted 
of confpiracie againft mee, is more bafe then the 
caytiues or pefants. What was Abraham, (but 
that he honoured mee) I fiioulde out of his loynes 
multiplie / a Monarchy. There is no cripple or 
lazer by the high-way fide, but would haue 
honoured me more then the progenie of Abraham, 



CUER JERUSALEM. 6i 

if I had but beftowed the thoufand part of the 
propitioufnes I haue beftowed on the progeny 
of Abraham. Shall a man call any crypple or 
Bead{-man vnto him, to gyue almes to, and hee 
will not come at him : but contemptioufly caft hys 
kinde profer behind hym? I haue called you 
(that often haue beene Beggers and Beadfmen 
vnto me, for blefsings,) & humbly fupplicationd you, 
to accept of my largefTe I lauiftit, but you cryde, 
Auaunt hypocrite, thy proferd ware is odious, 
we'le haue nothing to doe with an Innouater. 

What hath immortalitie to doe with mucke? 
Had my Father no employment for mee, but 
to fende mee to fcrape on a dung-hill for Pearle, 
where nothing will thriue but Toade-ftooles ? 
Was thought-exceeding glorification, fuch a cloy- 
ance and cumber vnto me, that I muft leaue 
it : as Archefilaus ouer-melodied, and too-much 
melowed & fugred with fweet tunes, turned them 
afide, and caufed his eares to be new relifhed 
with harfh fower and vnfauory founds ? O no, 
when I left Heauen to lyue on earth, I left 
perpetuall-fpringing Summer, to fleepe on Beddes 
of Ife, in the Frozen-zone, the throne of Winter. 
My fuper-aboundant loue to men on earth, was 
all the folace I propofed to my felfe on earth. 
Vbiqm cuiujque animus eft, ibi animat : where a 
mans minde is, there his myrth is. 



62 CHRISTS TEARES 

Myrth was to me no mirth, v/hyles thou wert 
not gathered vnto mee. No more then I haue 
gather d thee, can I gather thee : As a Henne 
gathereth her Chickins, Jo woulde I haue gathered 
thy chyldren. The Henne clocketh her Chickins, 
I would haue clocked and called them by my 
preaching ; The Henne fhieldeth them, and 
fighteth for them/againft the Puttocke, I would 
haue fhielded them, and fecured them againft 
that flie Puttocke fathan. I would haue fought 
for them, with hell, the diuel, and all infernalitie. 
The Henne, after fhe hath clocked & called 
her chickins, keepeth them warme vnder her 
foft doune, walleth them in with her wings, 
and watcheth for them whiles they fleepe. After 
I had called you (my children or chyckins) 
vnder my wings, which is, into my Church, I 
would haue beene a ftronger wall vnto you, 
then the wall of the Tower of Babell, which (as 
Writers affirme — Herodot[us]) was the eight 
part of a myle thick : I would haue fette an 
Angell (with a fiery fword) in your gate, to 
keepe out your enemies ; Still would I (with 
the heate & warmth of my Spirite) haue cherrifht 
and increaft the ftrength & growth of your fayth, 
and kept it from being dead and cold ; My 
vigilance fhoulde haue fentineld for all your 
fleepes ; neyther the terror by night, nor the 



OUER JERUSALEM. 6? 

Arrowe of temptation that flyeth by day, fliould 
haue frighted you. Sathan (whom you now 
holde for fuch a fubtile vnderminer) fhould haue 
beene your Foole, and your iefting-ftocke, and 
a fcare-bugge to your Babes only. All things 
fhould haue profperd and gone well, that you 
had taken in hand. Happy is the man, that fitteth 
in the fhaddow of the wings of the almighty : 
vnhappy are you, that haue rather fought to 
dwell in the fhadow of Death, then vnder the 
fhadow of the wings of the Almighty. 

O lerufalem, lerufalem, that killeji my Prophets, 
^ ftonefi them Ifent vnto thee : How often woulde 
I haue gathered thy Chyldren together, as a Henne 
gathereth her Chickins vnder her winges, but you 
woulde not. What is more tender then a Henne 
ouer her Chickins.? So tender and more (6 
lerufalem) haue I beene ouer thy chyldren, yet 
would they neuer tender themfelues, but tend 
and bend all / theyr courfes to ruine. Neuer 
could I gette them to flocke vnder my wing 
or come vnder my roofe. Who takes charge ot' 
him, that in a time of warre will not come into 
the Towne, but lye wilfully without the walls ? 
No charge doe I take of any that will not come 
within my walls, be gathered tinder my wing, but 
lyue out of the Church. Knew you what a 
feareful thing it were, to lyue (as Out-lawes) from 



64 CHRISTS TEA RES 

the winges of my Church, to let riches, promotion, 
or any worldly refpefts, hinder you, from being 
gathered into the vnity of my body, and com- 
munion of Saints, you would vndoubtedly forfake 
all, and follow me. 

All thofe that repayred not in time into NoaKs- 
Arke, the waters ouer-tooke and drowned. Thofe 
that gathered not Manna in the morning, it did 
them no good. Thofe that made excufes, and 
came not to the wedding when they were bidden, 
the King fent foorth his Warriours and deftroyed 
them, and burnt vp theyr Citties. Sencelefle ftones 
are more obedient vnto Gods voyce, then yx)u, 
for the ftony-walls of lericho (after God had 
fummoned them by his Prieftes founding theyr 
Trumpets [feuen times]) at the 7. founde they 
proftrated them felues flat. Not the third, or 
the fourth, or the fift [or the feuenth] found 
haue you with-ftoode, but flue hundred folemne 
fummons and founds ; No iudgement that (in 
your eares) I or any can found, can make you 
fall proftrate, or humble your felues. Still you 
wil lyue as runnagates and baniflied men, from 
Gods iurifdiflion, you had rather the diuell fhould 
gather you vp then he. 

/ haue pyfed, and you haue not daunced, I haue 
lamented, and you haue not mourned : the dayes 
will come, when I fhall be taken away from you. 



OVER JERUSALEM. 6s 

and then you fhal wifh (in vayne) that you had 
daunft after my pype, and borne a principal / part 
in my Confort of mourning. Let all fucceffions 
ind Citties, be warned by you, howe they negled; 
Gods calling : let euery priuate man be admon- 
ifhed by you, how he negle6leth Gods calling. 
By benefites, by ficknes, by outward crolTes, fignes 
and wonders hee calleth them : To day if you 
will heare my voyce, harden not your harts: that 
is, at this prefent when I call you, harken to me. 
Who dooth not harken at the firft, let hym 
looke to be hardned. Pharao, for hee woulde not 
at the firft voyce or meflage let the chyldren of 
Ifraell goe, his hart was hardned. 

God when his voyce will not be hearde, 
permitteth the deuil to goe and try if his voyce 
wil be heard : if they heare the diuels and not 
his, then hath he wher-withall to conuince them. 
lerujalem hath hearde the voyce of God, crying 
out loude in her ftreetes and hie places, vnto her, 
to gather herfelfe : Her ftreetes, and al her hie 
places are filled with the ecchoes of Gods voyce. 
The ftones of her Turrets haue beene fo mou'd 
with it, that they haue opened theyr eares, & 
receiued his eccho into them, and that the Cryer 
myght knowe they attended the wordes which 
he fpake, they {ecchoing) repeated them againe. 
The very eccho of the walls and the ftones, ftiall 

N. IV. 5 



66 CHRISTS TEARES 

eccho vnto God for fharpe punifhment againft 
y-ou ; And let any but reade or rehearfe thys 
fentence, O lerufakm, lerufalem, how often would 
I haue gathered thy chyldren together^ as the Henne 
gathereth her Chickins, the eccho fhall replye, But 
they would not. They would not. Thou woutdeft 
not indeede. And no damnation haft thou but 
thou wouldft not. I offered thee peace, hut thou 
wouldjl not : I offred thee to repent & be baptized, 
but thou wouldft not : I offred thee (if thou 
labourdft and wert laden) to eafe thee, hut thou 
wouldft not : I offerd thee to afke and thou 
fhouldft haue, but / thou wouldft not : To knocke 
and it fliould be upend, but thou wouldft not. 
Great euils fhalt thou endure, for thou wouldft 
not. Great euils did I fay? alas little euils, 
compared to the puils I muft endure onely for 
thefe 4. words. But thou wouldft not. 

Heu melior quanta Jors tua, forte mea eft. My 
body ihall finde a Sepulcher, but my forrowe 
neuer any, for thou wouldft not. For euer I muft 
mourne what thou for euer muft fuffer, for thou 
wouldft not. This will be thyne vtter impeach- 
ment, that the very Samaritans (whom thou 
accounteft Infidels) receiued and acknowledged 
me, but thou wouldft not. That the vncleane 
fpyrits departing out of men, cryde and confeft 
mee to be the Sonne of God, but thou wouldft 



OVER lERUSALEM. 67 

not. And laftly, that the Spirite of God himfelfe, 
(defcending on my head like a Doue) gaiie 
teftimony of me, yet thou wouldji not. 

Clamor Sodomorum multiplkatus eft (Genef. 1 9) : 
The cry of thee lerufalem, (the fecond Sodom) 
that thou wouldji not, in Gods eares is doubled. 
To what Nation ihall I nowe preach or appeale, 
fince my eledled people (that (houlde harken to 
me) haue aunfwered me they would not. Niniuie 
repented at the preaching of lonas, but leru- 
falem at the preaching of her lefus, ihe would 
not. I ofFerd to wafh her feete with .the waters 
of my tribulation, and heale euery difeafe and 
maladie fhe had, with them, as I healed the leprofie 
of Naaman with the waters of lordan, but ouer 
the waters of my Teares and tribulation, fhee 
pafled as drie-foote as once they paft ouer lordan. 
The riuer of God is full of water, (Pfalm, 65) : 
lerufalem were thyne eyes the riuers of God, 
they woulde bee full of water. The Snow on 
thy Mountaines, by the Sunne is refolued to 
water : the Sonne of God hath fought to refolue 
thy fnow-colde hart into water, but hee could 
not, for thou wouldji j not. Ouer thy principall 
gates, and the doores of thy Temple, let there- 
fore this for an Emprefe be engrauen : A kinde 
compaffionate man, who grieuing to fee a ferpen- 
tine Salamander fry in the fire, (fo pittiouflie as 



68 CHRIS TS TEA RES 

it feem'd) caft water on the raging flames to 
quench them, and was by him flung to death 
for his labour. The mott or word thereto. Ax 
NOLVisTi, but thou wouldft not : As who fliould 
fay, thank thy felfe though thou ftil burneft: I 
wold haue ridde thee out of the fire, but thou 
WGuldJl not. By fl;inging mee (morally) thou 
difl:urbefl: me. 

On thee Salamander-like lerufalem, haue I caft 
the coole water of my Teares, to keepe Hell- 
fire (if it might be) from feeding on thee and 
inwrapping thee : but thou (delighting like 
that chillie Worme to liue in the midft of the 
fornace, or as the foolifh Candle-flie, to blow the 
fire, with the beating of thy wings neere vnto 
it that muft burne thee) haft fpit thy poyfon 
at me when I fought to preferue thee. More 
agreing is it to thy nature, to fry in the flames 
of thy fleftily defires, (which is but a ihort-blaz'd 
ftraw-fire, to tinde or inkindle Hell-fire,) then to 
liue temperately quallified, midft Injula fortunate, 
the fortunate Hands of Gods fauour. For thys 
flialt thou be confumed with fire, thy houje Jhal be 
left dejolate vnto thee. 

Hetherto with lefchaciabus, thou haft had 
nought but a playfter of dry-figges layd to thy 
byle, thou haft beene chaftifed but with wanton 
whips, but loe, ftiortlie, (the time comes) thou 



OUER JERUSALEM. 69 

muft be fcourged with Scorpions : a hooke fliall 
be caft into thy iawes, and a chayne come through 
thy noftrils. I nowe but fore-tell a ftorme in a 
calme, but when the Leuiathan {hall approche, 
(that with his neefings chafeth Clowdes,) and 
you fhall fee light/ning and thunder in the 
mouthes of all the foure Windes : When Heauen 
(in ftead of ftarres) fhall bee made an Artillerie- 
houfe of Hayle-ftones, and no Planet reuolue 
any thing but proftitution and vaftitie, then fhall 
you know what it is, by faying you would not, to 
make your houfe vnto you he left desolate. 

With the foolifh-builder, you haue founded 
your Pallaces on the fands of your owne fhalow 
conceits: had you refted them on the true 
Rocke, they had beene ruine-proofe : but now 
the raine wil rough-enter through the crannies of 
theyr wauering, the Windes will blow and batter 
ope, wide pafTages for the pafhing fhoures ; With 
roring and buffetting lullabies, in flead of finging 
and dandling by-os, they will rocke them cleane 
ouer and ouer. The onely commodity they fhal 
tithe to their owners, will be (by their ouer- 
tarning) to afFoord them Tombes vnafkt. Great 
fhall bee the fall of thy foolifh building (6 
lerujahm) : like a Tower ouer-topt, it fhal fal 
flatte, and be layd low and dejolate. 

In the Hauen of lo-p-pa, fhall arriue as many 



70 CHRISTS TEARES 

fliyppes, as would make a Marine-cittie, in 
bignefle no lefle then thy felfe. The Helle- 
Jpont by Xerxes, was neuer fo furcharg'd as it 
fhall be. All Galile, (from the Lande of Nepthali 
vpwards) fhall bee but a quarter for theyr Pioners, 
and a couche for theyr baggage. From lerujalem 
to the plaine of Giheon, (which is fiftie myles 
diftance) the infinite enemy, will depopulate and 
pitch his Pauilions. Man, woman, chylde, he 
fhall vnmortalize & mangle. Oxen, Sheepe, 
Cammels, idely engore, and leaue to putrifie in the 
open Fieldes, onely to rayfe vp feede to Snakes , 
Adders, and Serpents. The Mount 'Tabor, (whofe 
heigth is thirty furlongs, and on whofe toppe 
is a playne twentie three furlongs broade) fhall 
haue all the ftarre-gazing Townes / (on it fcituate) 
iuftled head-long downe from the heigth of his 
fore-head, and breaking theyr backes with theyr 
flumbling rebutment, tumble in the ayre, like 
Lucifer, falling out of Heauen into Hell. Yea, 
theyr Firmament-propping foundation, fhal be 
adequated with the Valley of lehqfaphat : whofe 
fublimity (whiles it is in beheading,) the Skye 
fhall refigne all his Clowdes to the Earth, and 
light-wing'd duft, dignifie it felfe by the name of a 
meteor. From that blind difperfed nyght of duft, 
fhall many lefTer Mountaines receiue theyr loftie 
mounting : and part of it (being wind-wafted 



OVER lERUSALEM. 71 

into the Sea) infert floating Hands midfl: the 
Ocean. 

None fhall there bee left to fight the battailes 
of the Lorde, but thofe that fight the battailes 
of theyr owne ambition. By none fhall the 
Sanftuary be defended, but thofe that wold haue 
none deftitute it or defloure it but themfelues. 
The feaft of Tabernacles, the feaft of fweet 
Bread, and the feaft of Weekes, ftiall quite be 
difcalendred. Your Sabaothes and New-moones, 
fhall want a Remembrancer ; Your Peace-ofFer- 
ings and continuall Sacrifice, (a thoufand, two 
hundred, and ninetie dayes, as Daniel (12.) pro- 
phecied,) fhall be put to filence. The abhomina- 
tion of defolation, fhall aduance it felfe in your 
SanSum Jan5lorum. Vpon your Altars (in ftead 
of oblations) your Prieftes fhall be flaughtered- 
Not fo much as the High-prieft, (the vnder-god 
of your Cittie,) but fhall be hanged vp (as a 
figne) at the doore of your Temple. 

The particularity of your general fore fpoken 
woes, would worke in me a Timpany of Teares, 
if I fhoulde portrayture it. I haue pronounft it, 
and your Houfe (vnreprieuable) vnto you Jhal 
he left dejolate. The refplendent eye-out-brauing 
buildings of your Temple, (like a Drum) / fhal 
be vngirt & vnbraced : the foule of it, which is 
the (fore-named) SanEtum JanSiorum, cleane fhall 



72 CHRIS TS TEARES 

be ftrypt and vnclothed. God fhall haue nere a 
Tabernacle or retyring place in your Citty, which 
hee fhall not be vndermined and defolated out of. 
The Sun & Moone (perplexed with the fpec- 
tacle) fhall flye farther vpward into Heauen, and 
be afraide, leaft (when the befiegers haue ended 
be-lowe) they next fack them out of theyr feiges 
or circuits, fince they haue had God (their 
common Creator) fo long in chafe. 

leruCalem, euer after thy bloudy hecatombe or 
buriallj the Sunne (rifing & fettirjg) fhal enrobe 
himfelfe in fcarlette, and the mayden-Moone, 
(in the afcention of her perfeftion) fhal haue her 
crimfon cheekes (as they wold burft) round 
balled out with bloode. Thofe ruddy inueflur- 
ings, and fcarlet habilements, for the clowde- 
climing flaughter-ftack of thy dead carkafes, fhall 
they exhalingly quinteftence, to the end thou maift 
not onelie bee culpable of gorging the Earth, 
but of goring the Heauens with blood : and in 
witnes againft thee, weare them they fhall to the 
worlds end, as the lyueries of thy wayning. 

Not Abrahams fonnes are you, but the fonnes 
of blood, for in nothing you imitate Abraham 
but that hee (hauing no more faue one onely 
fonne) would haue facrific'd him : fo God hauing 
no more but one onely Sonne, you lye in waite 
to crucifie and facrifice him. For thine owne 



OVER JERUSALEM. 7i 

diftruftion (difgraded Daughter of Syon) thou 
lyefl: in wayte, in laying waite for me : that 
which I hunger & thirft after, is thy faluation in 
my deftrudtion. I am enamour'd of my CrofTe, 
becaufe it is all ages blefsing. Not a nayle in it 
but is a neceffary Agent in the Worlds redemp- 
tion. HoHe / Croffe, Adams of-fpring, onelie 
holines, I grieue that vpon thee I can fpend 
none of my God-head as wel as my humanity, 
to glorifie the more this great exploit. For the 
defolating and difinheriting of Hell haue I that 
referued, none but the God of heauen may leade 
captiuitie captiue, & returne Conqueror from 
that dungeonly Kingdome. Strange is it (6 
lerujalem) that I fhoulde be able to conquer and 
forrage Hell, and yet cannot conquer or bring 
vnder thee to mine obedience. To fpeak truth 
(as in my lyps is no guile) thou art not worthy to 
be conquered, or haue the hoft of thine afFed:ions 
fubdued by mee, that haft admitted of a bafer 
Conquerour, which is the diuell, after whom I can 
fucceede with no honour. 

The Romaines (not I) ftiall conquer thee, and 
leaue thy houje dejolate vnto thee : who being 
Heathens and not knowing God, are a degree 
of indignity inferiour to the diuell, for hee knowes 
God, and with feare & trembling acknowledgeth 
him. Wouldft thou with fear & ., trembling 



74 CHUISTS TEA RES 

haue fledde to me, for refuge againft the diuel 
and the Romaines, when I would haue gathered 
thee, both the diuell and the Romaines (at one 
inftant) had beene fubdued to thine hand. But 
vnder my flandard thou woldeft not, thou fcornedft 
to gather thee, therefore Jhal thy houje be left 
defolate vnto thee: therfore fhal Gods houfe bee 
left defolate vnto thee. Maiefticall Temple, on 
whofe Pinacle once I was tempted, thou and I 
(one after another) muft perrifh, for no fault of 
our owne, but for the finnes of this people. 

No profite but difprofite, fliall the fcattered 
afhes of thy obfequies bring vnto them, nor fhall 
they like the afhes of me the true Phcenix, Hue 
againe : neuer fhall thy body (like mine) be 
raifed againe. Raced and defaced fhalt / thou 
be, as thou hadft neuer beene. Haplie Caues 
for wild-beaftes (many yeeres together) thou 
mayft afFoord, but the Lorde of Hoftes fhall 
abandon thee, the King of Ifraell fhall abiure 
thee. By Herod (a man of blood) thou wert 
laft builded, and in bloode fhalt thou be buried. 
O let mee embrace thee while thou yet flandeft, 
and I am not tranflated : heereafter (perhaps) 
nere may I haue the opportunity to embrace 
thee. This prefent houre that is graunted, I will 
put out to vfury. On thy Alablafler out-fide, 
with fcalding fighes & dimming kiffes, a greater 



OVER JERUSALEM. 75 

dew I will rayfe, then lyes vpoti fweatie Marble 
a little before rayne. 

Methinkes thefe ftones looke fhyning and 
fmyling vpon mee : lerujalem frownes like a Shee- 
beare feeking her whelpes. Thefe ftonps ftart 
not out of theyr affigned places, but ftill retaine 
theyr impofed firft proportion : from mee (her 
foundation) long agoe hath lerujalem ftarted, out 
of thofe limits and bounds I affigned her hath 
flie ftarted, her order fhe hath broken, my 
building fhee hath fubuerted : no forme or face 
of my workman fhyp is vifible in her. But yet 
were nothing but her face and out-fide deformed, 
it were fome-what, her in-fide is worft of all : 
her Hart, her Lunges, her Liuer & her • Gal 
all are carioniz'd and contaminated with furfets 
of felfe-will. Her, owne hart fhe eateth, and 
difgefteth into the draught with riotte and excefTe. 

Poore Temple, long might'ft thou ftand, & 
not haue a ftone of thee difquieted til the 
ludgement-day, if thofe to whom thou belongeft, 
were not ten-times branded in the forehead for 
Reprobates, not with the marke of the Lambe, 
but the Lyon, who (roring) feeketh whom he 
may deuoure. DiftrefTe-fully am I diuided for 
thee, my foule (when it fliall be diuided from 
mee) will not endrench/mee in fo much dolour 
as thou dooft. The zeale of thee diftraughteth 



76 CffRISTS TEA RES 

me, and fome eflentiall parte of my life feemeth 
to forfake me and droppe from mee, when I 
thinke of thy diuaftation. Nothing fo much 
dooth macerate and madde mee, as that all the 
flcy-perfuming prayers, & profufe facrificatory 
expences of fulhand oblationers, fliould not haue 
force to vphold thee. Defolation, for no debt of 
finne flialt thou extende on thy Temple ; that 
thou haft to extend againft it, extende againft 
me, for it is my Fathers habitation. It will but 
augment his indignation againft this Citty, and 
doe thee no good to dryue hym out of houfe 
and home, and referue him no fandtified manfion 
vppon earth. Let there be one peculiar Treafury 
of fupplications & vowes vndeftroyed and 
vnpillaged. 

O Father, be this Houfe more high-pryzed 
to thee then Paradice ; More worftiyp and 
adoration haft thou had in it then in Paradice. 
There thou fetft a fiery-armed Gardant to repulfe 
infolent inuaders ; fette fome garifonment before 
the gate of thy Tabernacle, to oppugne the 
difpoffirs of thy Dietie. Thou canft not heare 
me, I pray for them whofe finnes fue againft 
mee. Thou haft decreed (in thy fecrete iudge- 
ment,) 'There houfe /hall bee left dejolate vnto them : 
Thou haft decreed I ftiall be left defolate on 
the' Crofle, and cry, Eloi^ Eloi, lamafabachthani. 



OVER IKRUSALEM. 77 

vnayded or vnregarded. Willing am I to execute 
thy will, onely let me not in vaine gyue vp the 
ghoft, but fome foules of this Panther-fpotted 
leru/alem, may bee extraught to ioy with me. 

O that myne armes were wide enough to 
engrafpe the walls of lerufalem about, that in 
myne amorous enfoldment, (vnawares) I might 
whyrle her to Heauen with me. Why fhould 
I not dryue all Ifraell before me to /the greate 
felicity, as a Sheepheard before him driueth his 
flocke to the fatte Paftures ? I fhall neuer dryue 
you before me, you wil driue me before you 
(with murder & violence) to immortality, and 
your felues not one foote follow after. Pol me 
occidiftis amici, you whom I thought to binde 
to me as friends, haue foe-like betraied me- 
Becaufe I am humbled I may not pleafe you. 
Becaufe I am Chrift the iuft, therfore you will 
defigne me to the CrofTe vniuftly. Eft mihi 
fupplicij cauja fuijfe pium. Wold God there were 
no other exclamatory crime then this to be 
obiefted againft thee? Yet haue I fuffered of 
thee nothing but feare. More then feare am 
I (within thefe fewe dayes) to entertaine at thy 
hands. 

Slay me thou {halt, becaufe I haue vouchfafed 
to liue with thee, and doome me an vnworthy 
ende, in leiu of my deere loue. 'Tu mihi criminis 



78 CHRISTS TEARES 

author^ no imputation of fcandale fhall I haue 
but the heauie burthen of thy abufes. Thou 
fhalt be my vninnocence, and whole fumme of 
delinquifhment : thy right hand of my death 
fhall be arraigned. Hoc prohibete nefas, Jclerique 
refiftite veftro. Not the prophane Idolatry of the 
Gentiles, in my fides fhall delue fo deepe, as thy 
ftiiFe-necked tranfgreffions. Lefle doe I deplore 
my death then thy lyfe : and a thoufande times 
haue I wifht and defired, that thou hadft onely 
occafion to repent my death and not thine own 
other mifdeeds. Repent yet, & I will repent me 
of the pronouncement againfl: thee. Should I not 
fo haue pronounft and denunciated againft thee, 
thy blood would haue bsene required at my 
hands (Ezech, 3). therefore is my people ledde 
captiue, (fayth the Lord by Efay) becauje they 
know mee not (Efay, 5). Your pretence of 
vnknowledge or ignorance, is already counter- 
pleaded : you fiial not fay, Woe be to me that 
I neuer tailed the m.ylke of vnderftanding, but 
(with lob') banne the /time that euer you fuckt 
the breaftes. At my breafl:es, lerujalem haft thou 
not fuckt, but bitte off my breafts, when thou 
ftonedft my Prophets. lerujalem, lerujalem, that 
Jloneft my Prophets, and killeft them I Jent vnto 
thee : How ojten would I haue gathered thy chyldren 
together, as a Henne gather eth her Chic kins vnder 



OVER JERUSALEM. 79 

her wings, but thou woldeft not. 'Therefore jhall 
thy Houfe bee left defolate vnto thee. 

Heere ebbe the fpring-tide of my Teares, 
Eyes from this prefent, prepare your felues to be 
reclufes. I came not to fhedde Teares but Blood 
for lerufalem, blood for lerufalem will I fhedde, 
to attone for her fhedding of innocent blood ; 
fo that let her yet turne vnto me, her attone 
ment is made. I will corroborate my Crofle 
Giantlike, to vnder-beare the Atlas burthen of 
her infolences. With Nazarite-treffes, to my 
Croffe will I bind her croffing frowardnefle and 
contaminations. Not a nayle that takes hold 
of me, but I wil (exprefly) enioyne it to take 
hold of her defleftings and errors. Death, (as 
euer thou hopeft at my hands to haue thy 
Commiffion enlarged,) when thou killefl me, kill 
her iniquities alfo : let thy deepe-entring Darte 
obliuionize their memories. 

Of man (as of mee) thou killefl: but the body 
onelie : kill the body & the foule both of her 
vnbounded finne-gluttonie. I will pay thee largely 
for thy paines. Wheras before, thou neuer tookft 
any but the fubiedls pryfoners, now thou fhalt 
haue the King himfelfe furrendred to thy cruelty. 
Thou flialt enrich thy fl:yle with this title, / 
Emperour Death, the Lord of all flefh, the killer 
of the King of all Kings, &c. Deale well by 



8o CHRIS IS TEA RES. 

lerujalem how euer thou dealeft with me. Let 
not her Soule be left dejolate, though her Citty be 
-eft dejolate vnto her. 

Euen / the High-prieftes that {hall binde myne 
handes, and adiudge my body to bee fcourged, 
deale mercifullie with, cutte them not off fuddainly, 
but giue them a fpace of repentance. Let them 
bee crowned with eternitie, though they crowne 
me with thornes. Their crowning mee with 
thornes I take for no trefpafTe, for they cannot 
pric'ice mee fo ill with thofe bryers, as they haue 
prouokt mee with theyr finnes. Nor fhall the 
Gall and Vineger they gyue me to drinke, bee fo 
bitter vnto mee as theyr blafphemies. Forgyue 
them Lord, they forget what they doe. 

Further I may not proceede, except I Ihould 
detrad: from my Paffion to adde to my Teares. 
Hee that can weepe with more foule-martirdome 
then I, let him take vppon him to wafh (in my 
ftead) the earths Ethiopian face. Euery vaine of 
mee let it burft, to feede the Lake' of Gehenna, 
before Gehenna gather fprings from the hart of 
lerujalem. Not the leaft hayre of my body, but 
may it be as a pegge in a veffell, to broche bloode 
with plucking out, fo in the droppings of that 
bloode lerujalem will bathe herfelfe. O lerujalem, 
lerujalem, that Jt one ft my Prophets, and killeji them 
I Jent vnto thee, ten thoufand times adiew. I 



O UER lER USA LEM. 8 1 

would neuer haue bidde thee adiew, or beene 
diuorced from thee, but that thou thy felfe haft 
diuorced thy felfe. Heauen no heauen haft thou 
made vnto mee, by endleffe performing thy obits. 
If my crimfon Teares on the CrofTe, may more 
preuaile with thee, fo it is, or elfe in vaine I 
difcended, or els to thy paine I difcended. 

Difcende into the clofet of thyne owne con- 
fcience, and enquire how oft I haue come thither, 
and cald vppon thee to gather thee. Examine thy 
hart & thy reynes if I haue not fecretely com- 
muned with thee by night, to conuert / & be 
turned vnto me. Thou neuer withdrewft thy 
felfe and wert folitarie, but my Spy rite was re- 
proouing and difputing with thee. At length, ftiall 
I obtaine of thee to remember and gather thy felfe.? 
'Though thou wilt not in refped of .me, (whom 
thou fhouldeft refpedl) yet in refpeft of thyne 
own benefite, remember and gather thy felfe, enter 
into meditation of thy lamentable eftate. But 
heare thy Phyfition, though thou intendeft not 
to be ruled by him. Vnderftande the nature of 
thy difeafe, which is the firft fteppe to recouery. 
Relieue my languour, by being lefle retchles of 
thy inuinfible afpiring infirmity. Glance but halfe 
a kind looke at mee, though thou canft not 
refolue to loue me ; by halfe a looke my loue may 
fteale into thine eyes, vnlookt for. Thy fight is 

N. lY. 6 



82 CHRIS TS TEA RES 

no way mifpent or impayred, by cafting away one 
afkance-regard on any. 

The funne fhyneth afwell on the good as the 
badde : God from on hie, beholdeth all the 
workers of iniquity, afwell as the vp-right of 
hart. It behoueth thee to try al fpyrits, let my 
Spyrite bee one of thofe (all) which thou bringeft 
to the Touch-ftone. I doe not wil thee without 
tryall, on my bare report to bee direded by it, 
but when thou haft tryde it, & fifted it to the 
vttermoft, then as it approues it felfe, to entertaine 
it. Vppon vncertaine experiments, (hauing the 
leaft pretence of gaine in the,) men will hazard 
and venture many thoufands : try once an ex- 
periment to gayne Heauen with ; Venture or 
hazard but a few indifferent good thoughts of 
mee. I fay I am thy Meffias, and am come to 
gather thee : cbndemne me not raftily, but awaite 
and fee the end of my gathering whereto it forts. 
Search the Scriptures and the Prophets, whether I 
be a Iyer and impoftor or no. I woulde gyue thee 
leaue to hate me, fo thy hate would make thee 
induftrious / & fedulous, to harken out & enquire 
whence I am. Were I notorious guilty, and 
vnexamined & vnheard, you fhould fentence me, 
you ftiould gyue to me amongft men an opinion 
of innocence : being not guilty, you make your 
iudgements guilty of knowing I am not guilty, in 



OUER JERUSALEM. 83 

proceeding againfl: mee without circumftaunce or 
proofes. I fpeake all this while to the winde, or 
as a difconfolate pryfoner that complayneth him- 
felfe to the ftone-walls. 

God is mooued and mollified (though hee 
be neuer fo incenfed) with often, and vnflacked 
interceffions ; Golde (which is the foueraigne of 
Metals) bends fooneft, onely Iron (the pefant of 
all) is moft inflexible. lerujalem with nothing 
is mooued, therefore muft her Tabernacle be 
remooued, therefore mufl: her Hou.l'e be left desolate 
vnto her. Often, importunately, violently, eagerly 
haue I interceflioned vnto her, to gather herfelfe 
vnto mee : I haue kneel'd, wept bitterly, lift vp 
myne handes, hunge vpon her, and vowed neuer 
to let her goe, til fhee confented to retire herfelfe 
into my tuition, & aunfwerd pleafingly to my 
petition. Neuer did the Widdow in my Parrable, 
fo follow and tyre the wicked ludge wyth fury- 
haunting inftancie, as I haue done her. Nowhere 
could fhe reft but I haue alarumd in her eares, 
her pryde, murder and hypocrifie, and with dis- 
mall crying, and vociferatiue inculcating vnto 
her, drawne my throat fo hie into the roofe of 
my mouth, that it hath quite fwallowd vp & 
enfheathed my tongue, and threatend to turne 
my mouth out of his office. 

I haue crackt mine eye-ftrings with exceffiue 



84 CHRIS TS TEA RES 

flaring, and ftedfaft heauen-gazing, when with 
faft-fortified prayer, and eare-agonizing inuocation, 
I haue diftrefled my Fathers foule for her ; 
fo that (enrag'd) hee hath bid me /out of his 
fight, chyd me, rebukt me, and impatiently faid 
as he fay d vnto Moyjes, Let mee alone, that I may 
wreake myne anger on her and confume her. 
None of thefe may ouer-come her : the bloode of 
my Prophets, and the hundred- voyc't clamor of 
her multiplied mutinies againft Heauen, are farre 
louder before my Father then I, they out-throate 
me, and put mee downe I cannot be heard, euen 
as one that howles puts downe him that fings. 
Mee would not lerufalem heare, when with fweet 
fongs I haue allur'd, cluckt, &c wooed her to come 
vnder my wings: therefore will not my Father 
heare any man that once names her. When I 
pray for her, her finnes fall a howling that I fliould 
not be heard. 

My wings her gray-headed fturdy difobedience 
hath now cleane vnpinioned and broken, fo that 
(though I would) I cannot gather her. Befides, 
ftie hath fteeled my foft impreffiue hart, and mir- 
midoniz'd myne eyes, that they fhall neuer giue 
griefe a Teare more almes. Poore Hennes, there 
is nothing fo tender as you are ouer your Chickins, 
but had you as I haue, none but Kites and Kiftrels 
to your Chickins, fuch as fli" againft the winde as 



OVER JERUSALEM. 85 

foone as they are borne, and gather themfelues in 
Armes againft you when you offer to gather them, 
you would learne of mee, to leaue off to be fo 
tender. 

To defolation (lerufalem) muft I Jeaue thee, 
dejolation that taketh his watch-worde from iTAoa 
wouldji not : Dejolation the greateft name of ven- 
geance that is, Defolation which hath as many 
branches of mifery as Hell, belonging to it. Defo- 
lation, the vtmoft Arrow of Gods indignation. I 
cannot " in tearmes expreffe the one quarter this 
word Defolation containeth. Dauid in the depth 
of hys defpayre of Gods mercy, fayd, Hee was left 
as Dejolate as the Pellican in the wilderneffe, or 
the 'Owle on the houfe top. / This is the Defola- 
tion of the Pellican in the Wilderneffe, that when 
fhe hath her bowels vnnaturally torne out by her 
young ones, (into the world tirannoufly entring,) 
and they leaue her in the extremity of her torment, 
and will not deigne her (for all her deere trauell), 
one comforting afpedt of compaffion, to herfelfe 
(twixt lyuing and dying,) herfelfe ihe complayneth. 
Blood and teares equally fhe fpendeth, and as her 
wombe is rent out with vngrateful fruitfulneffe, fo 
now her hart ftiee rents out with felfe-gnawing 
difcontentment, and dyeth, not decayed by age, 
but deftroyed by her of-fpring. 

The mellancholy Owle, (Deaths ordinary meffen- 



86 CHRIS TS TEARES 

ger,) that nere weildeth his lazie leaden winges but 
by night, and in his huge lumpifh head feemeth 
to haue the houfe of fleepe built, then is moft 
folitarie and dsfolate, when (reftrained from tuning 
his owne priuate difconfolations to the darke 
gloomy ayre,) he is fent to fing on a defolate 
houfe-toppe, a dolefuU dreary ditty of deftiny, 
Alijjque dolens fit cauja dolendi. lerujalem, euen 
as the Pellican in the Wildernefle, fo (by thine 
owne progenie) fhalt thou haue thy bowels torne 
out : by ciuill warres fhalt thou be more wafted 
then outwarde annoyance. Thofe whom thou moft 
expedteft loue of, ftiall be moft vnnaturall to thee. 
Not onely teares flial they conftraine thee to 
weepe, but blood, and vrge thee rent out thine 
owne hart, in ruing their irreligioufnefle. As the 
Owle on the houfe-toppe, euer-more howlingly 
calls for fome Corfe, and is the firft Mourner 
that comes to any funeral, fo (lerujalerri) fhalt 
thou howling, fitte like the Owle on thy hie 
places and houfe-tops, and tune nothing but layes 
of ill lucke &ndi dejolation, and funeral! Elegies of 
thy forlorne ouer-throw. Thus fhalt thou fing, 
Sodome isfuncke, and I muft Jucceede. 

" God / promifed hee would nere-more drowne 
the World in water, but mee hee hath drowned in 
bloud. All the Eagles of the fielde, feede theyr 
young ones with my young-mens carkafTes. Myne 



OUER lERU SALEM. 87 

olde Sages & Gouernours, ftrowe the ftreets with 
theyr white hayres like ftrawes: their withered 
dead-bodies, ferue to mende High-waies with, and 
turne ftanding Quagmyres to firme ground, (ramd 
full of their corfes.) My Virgins and Matrons, in 
ftead of paynting theyr faces ruddie, colour them 
with theyr Kinf-folkes gore. Happie is that Wife, 
which may entombe her flaughtred Hufband in 
her Well or Cefterne. Happy is that Sifter, that 
(for ftrewing-hearbes) may fcatter her difcheueld 
Mayden-hayre, on her dead Brothers trunck. 

Euen as there be many Foules that eate vp their 
own Egges, fo the Children are fayne to feede the 
Mother ; the Infant which fhe trauels with nine 
monthes in her bellie, once againe hunger thrufteth 
into her empty-famiftit body. The Babes in con- 
ception, (beeing halfe entred out of the wombe, 
and but with one eye beholding the miferies of 
their Country,) return crying back againe whence 
they came, and chafe rather to tumble forth ftil- 
borne, then viewe the Worlde in fuch hurly-burlie. 

"So exceeding are mine adiierfities, that after 
fucceffions which fhall heare of them, wil euen be 
dejolate and exiled from myrth with the hearing. 
Adams fall neuer fo woe-enwrapped the earth, as 
the relation of them fhall. Chrift the Sonne of 
God, (all mens Sauiour but mine,) fore-prophecied 
/ jhold thus bee left dejolate , but I belieued it not : 



88 CHRISrS TEARES 

therefore is my dejolation vnlookt for come vpon 
mee, therefore am I made a fcorne to the Gentiles 
of confufion." 

O I lerujakm, lerujalem, all this might'ft thou 
haue auoyded, I neuer fought the death of a 
firmer, my death thou haft fought, for I labourd 
to faue thee. Saue thy felfe as well as thou mayft, 
for I haue forfaken thee, to dejolation haue I 
refigned thee. If in this worlde thou endureft 
thy punifhment patiently, (and canft purge thy 
Soule by repentance,) in my world of ioy I fhall 
be readie to receiue thee : otherwife, I haue nought 
to doe with thee, thy Soule as thy Houfe, be left 
dejolate vnto thee. 

Heere doe I confine our Sauiours collachrimate 
Oration, and putting off his borrowed perfon, 
reftore him to the tryumphancie of his- Paffion. 
Now priuately (as mortall men) let vs confider, 
howe his threats were after verified in lerujalems 
ouer-tur[n]e. 

Should I write it to the proofe, weeping would 
leaue me no eyes : like tragick Seneca, I fhoulde 
tragedize my felfe, by bleeding to death in the 
depth of paffion. Admirable Italian teare-eter- 
nizers, Ariojlo, 'Tajfo, and the reft; nere had you 
fuch a fubied to roialize your Mufes with. Of a 
late deftrudtion of lerufalem, 'Tajfo thou wrotft. 



OVER JERUSALEM. 89 

wherein thy Godfry of Bulloyne the deftroyer, 
beareth the chiefe part of honour. A counterfeit 
Melpomene (in comparifon of this) was thy Mufes 
Midwife, when that child of Fame was brought 
forth. Let no man think to enter into this Hiftory 
as hee fhould, but a confumption of forrow will 
cutte him of ere he come to the end. God forbid 
I fhold be fo Luciferous paflimatiue-ambitious, to 
take vpon me the full blaft of this dejolatiue- 
Trumpet of lerufakm, a weake breath or two I 
will writhe into it, and with a hoarfe found, (fuch 
as fitteth farre-fpent languorment) / manifeft as it 
were in a dead-marche, her vntimely interment. 

Forty yeeres were expired after our Lordes 
lifting vp into Heauen, when the Temple- boafting 
lewes, (elate in theyr owne ftrength) began to 
pretend a wearines of the Romaine regiment, and 
coueted to raigne intire Lords, ouer the Lords that 
raignd ouer them. Eleazer, the Sonne of Anani 
the High-prieft, was the firft that feminarizd thys 
hope of figniorizing and freedome amongft them. 
Proudly he controlled Agrippa and all the other 
Liefetenaunts, droue them from theyr dignities to 
Rome to feeke fuccour and refcue, and fwayed 
ouer the multitude, as the King and Father of 
theyr liues. In the meane-while the Element was 
ouer-hung with prodigies. God thought it not 
enough to haue threatend them by his Sonne, 



90 



CHRISTS TEA RES 



but he emblazond the ayre with the tokens of 
his terror. No ftarre that appeared but feemd to 
fparkle fire. The Sunne did fhyne all day, as it is 
wont at his Euening going downe. The Moone 
had her pale-filuer face iron fpotted with freckle- 
imitating blood-fprincklings : and for her dimme 
froftie circle, a blacke inckie hood embayling her 
bright head. 

Ouer the Temple (at the folemne feaft of the 
PafTeouer) was feene, a Commet moft corufcant, 
ftreamed & tayled forth, with gliftering naked 
fwords, which in his mouth, (as a man in his hand 
all at once,) he made femblance as if hee fhaked 
and vambraiht. Seauen dayes it continued ; all 
which time, the Temple was as cleare & light in 
the night as it had beene noone day. In the 
San£ium SanSorum, was hearde clafhing and 
hewing of Armour. While fiockes of Rauens, 
(with a fearefull crokihg cry,) beate, fluttred, and 
clafht againfl: the windowes. A hideous difmal 
owle, (exceeding all her kind in / deformity and 
quantity,) in the Temple-porche built her neft. 
From vnder the altar, there iflued penetrating 
plangorous-howlings, and gaftlie dead-mens grones. 
A goodly young Heyfer, hald thither for a burnt 
offering, beeing knocked downe & ready to be 
dreft, miraculouflie calued a Lambe. 

The facrificing knyues that diu'd into her 



^ OVER JERUSALEM. 91 

cntrayles, wold afterwards by no meanes be 
clenfed, but from her blood (as from mans 
bloode) tooke vnto them an vnremoueable ruft. 
In the feaft of Weekes, in the inner receipt of 
the Temple, was hearde one (lately ftalking vp 
and downe, exclayming with a terrible bafe hollow 
voyce, Migremus hinc, Migremus hinc, e 'Temflo 
emigremus : Let vs goe hence, Let vs goe hence, 
out of thys Temple let vs hie us. What Ihuld 
I ouer-blacke mine Incke, perplexe pale Paper, 
rumatize my Readers eyes, with the fadde tedious 
recitall, of all the prognofticating fignes of theyr 
ruine. Stories haue loft and tyred themfelues in 
thys ftory. Should I but make an Index to anie 
one Wryter of them, it woulde aflce a Booke 
alone. Some fewe abreuiated aledgments I will 
content my felfe with, and fo paffe onwarde to 
more neceffary matter. 

Aboue and befides the propheticall apparitions, 
in, ouer, and about the Temple, in the Cittie there 
happened no leffe note-worthy predidtions. The 
Eaft-gate therof which was all yron, and neuer 
wont to be opend vnder twenty men together, 
(the dry rufty creeking of whofe hookes and 
gymmes as it was in the opening, might be heard 
a myle of,) now of the owne accorde burft wide 
ope, and beeing ope, was twife more harde then 
before to be fhut. A bafe mechanicall fellow 



92 CHRISTS TEARES . 

there was, fprung out of the mudde of the 
Communalty, who for foure yeeres / together 
before the warres beginne, went crying vp and 
downe, Woe to lerujalem and the SanStuarie thereof, 
woe to euery liuing thing that breatheth therin. 
The warres once entered, gotte him on the walls, 
and often reiterating hys ftale-worne note, adde[d] 
thereunto, Woe, and thrije woe to my Jelfe, and with 
that, ftart a ftone out of an engine in the Campe 
and ftopt his throate. Manie monftrous byrthes 
at thys inftant were brought foorth : in diuers 
places of the Citty fprung vp founts of bloode. 
The Element euery night was embattailed with 
Armed men, fkyrmifhing and conflidting amongft 
them felues ; and the imperiall Eagles of Rome, 
were plainly there difplayed to all mens fight. A 
burning fword alfo was fette foorth vifibly bent 
againft the Citty. The ftrangeft and horl-ibleft 
tempefts of thunder and lightning had they that 
euer was heard of. 

The Earth left to be fo fruitfuU as it wont. 
No feafon but it exceeded hys ftinted temprature. 
Euery thing rebelled againft kind, as thinking 
fcorne to accommodate themfelues to theyr vfes, 
that had fo rebelled againft the Lord. For all 
thys, there was no man that would gather hym- 
felfe, no man that would depart from the ill worke 
he had in hand. Amhulahant vt caci quia Domino 



OUER JERUSALEM. 93 

feccauerunt. Theyr eyes were ouer-filmed or 
blinded, becaufe they obeyed not their Maker. 

Now is the tyme that all Riuers muft runne 
into the Sea, that whatfoeuer I haue in witte or 
eloquence, muft be drayned to the delineament of 
wretchednefle. 

The Romaines like a droue of Wild-Bores, 
roote vp and forrage fruitful Paleftine. That 
which was called the Holy Land, is now vnhallowed 
with theyr Heathen fwords. / Wherefore you 
Pilgrims, that fpende the one halfe of your dayes 
in vifiting the Land of Promife, and weare the 
plants of your feete, to the likenefle of withered 
rootes, by bare-legd proceffioning (from a farre) 
to the Sepulcher, vngainefully you confume good 
houres, for no longer was ludea a Lande of 
Promife, then her Temple ftoode. Vefpaftans 
inuafion hath prophaned it : a Mount of deade- 
bodies ouer that Sepulcher is rayfed, which you 
pereigrinate to adore ; That Sepulcher you fee, is 
but a thing built vp by Saracens to get mony 
with, and beguile votiue Chriftians. They delude 
your fuperftition, and make it theyr tributary 
flaue. 

No Hogftie is now fo pollutionate as the earth 
of Palejiine and lerufalem. Our Sauiours fteppes 
are quite vnfanftified in them, and troderi out of 
fente, by the irruptiue ouer-trampling of the 



94 CHRISTS TEARES 

Romans. A newe ftorie of flefh-manured earth 
haue they caft vpon it, and made it no more the 
walke of Saints and Prophets, but a poyfonous 
nurcery of Beaftes of pray and Serpents. 

O God, enlarge myne inuention and my 
memorie, fincerely and feeUngly, to rehearfe the 
difornamenting of thys mother of Citties. 

Vnderftand that before the arriuall of Vefpaftan, 
there were in lerujalem three faftions. Ekazers, 
which was the fundamentiue and firft, lehochanans 
next, and Schimeons the laft. Eleazer and 
lehochanan, the vngodHeft that euer God made, 
Schimeon except, (and hee might well haue beene 
School-maifter to Cayne or ludas,) hee was fuch a 
grand Key/ar of cutt-throates. From the nobleft 
of the lewes difcended, but hys nobilitie ere he 
came to it, by hys degenerate conditions he for- 
feyted. A man hee was that made a mockery of 
all Lawes and Religion, and any thing which 
Authority forbad, moft greedily would embrace : / 
thinking, as the beft Paftures are hedgd in, the 
beft Orchards wald about, the beft Mettals hutcht 
vppe, fo there was nothing excellent but was 
forbidden, and whatfoeuer was forbidden, was 
excellent. For malice or hatred, he would not 
flabbe or murder men fo much, as againft he had 
iuft occafion to ftab or murder, to keep his hand 
in vfe. He held it as lawful for hym, (fince al 



OUER JERUSALEM. 95 

labouring in a mans vocation is but getting,) to 
gette wealth as wel with his fword by the High- 
way fide, as the Laborer with his Spade or 
Mattocke, when all are but yron ; befides, as there 
is none hath any wealth which he getteth not 
from another, fo deem'd hee it as free for him 
as another, to gette from other men ; concluding, 
as there is no better tytle to a Kyngdome then 
conqueft, fo there is no better clayme vnto 
wealth than by the conqueft of a ftrong hand 
to compafTe it. Adultery, fornication, drunken- 
nefTe, no finne, but hee would defende and 
offend in. 

For the multitude of thefe and other his ab- 
hominations, baniJht he was, and longer in lerujalem 
might hee not rouft : wherefore no poffibility 
had hee to preuent beggery, or redeeme hys 
eftate, but by proclaiming (in all places where 
he came) the trade he profeft. The tenure of his 
Proclamation was thys. That if there were any, 
that had dudgen-olde coughing miferly Fathers 
they could not endure : If there were any, that 
had repining viftuall-fcanting Maifters, tyrannizing 
neuerthelefie for their work : If there were any, 
that were Creditor-crazd, and deade and buried 
in debt, and knewe not which way to rife out 
of it, let them repayre to him, and tyll Doomes- 
day they Ihuld have a protedlion. Yea, if there 



96 CHRIS TS TEA RES 

were euer a good fellow that lou'd a Harlot as 
hys lyfe, woulde haue Letters-patents to take 
purfes, had a defire / to kyll and not be hangd, 
would fweare and forfweare for fingle-mony, 
and had not fo much as a crum of confcience 
to put in his pottage, let him or them what 
ere, refort vnder his ftandard, and theyr humors 
ftiuld be maintained. 

Twenty thoufand of thefe dreggy lees of 
Libertines hiu'd vnto him in a moment, whom 
he cleped the Flower of Chiualry : for they feard 
no man, and cared neither for God nor the 
diuel. With them hee burnt the greene Corne 
in the fieldes, pluckt downe Barnes and Store- 
houfes, ftubd vp Orchards and Vineyardes, and 
made defolate hauock where euer he came. 

To lerujalem (after much flaughter and fpoyle) 
with thys his Outlaw-Army hee reacht, and there 
enter-leagued himfelfe with Eleazer and lehochanan. 
The firfl: thing after theyr ioyning they did, was 
the difplacing of the Sanhadrin, which were the 
Tudges, & threefcore and tenne Elders, and 
fharing the gouernment equally amongft them. 
Then the Sacrifice they filenced, put the High- 
Prieft to death, and conuerted the Temple to 
an Armory. Long could they not agree, but as 
empery admitteth no matefhyppe, fo dyd they 
enuie one another, made heads againft one 



OUER JERUSALEM. g; 

another, mutually fkyrmiflit with one another. 
Theyr enemies were without, but within lurkt 
the plague that went thorow-ftitch. 

Twenty thoufand in one day, the internal 
ciuil fword eate vp. The Edomites let in by 
lehochanan, of the welthieft Cittizens, flew eyght 
thoufand and fiue hundred in one night. Heere 
begins the dejolation Chrift prophecied, within 
and without vengeaunce beftirreth her ; within 
it raged mofl, for within finne reigned most. 
Let me fuddainly waxe olde and woe-wrinckle 
my cheekes before theyr tyme, by defcribing 
the deplored efFeftes of theyr /finnes within. 
Firft, for the dejolation of theyr ceremoniall Reli- 
gion, fome-thing I haue fayd alreadie, but the 
fumme of all was this, that if any Priefl approcht 
nere the Altar, the bloode of him and his oftring 
was blended together. The reuerent Ephods were 
made the flaughter-men's Aprons : many vener- 
able Saintes they bound to the Altar by the 
hayre of theyr beardes. The Veflels of the 
Houfe of the Lorde, they put to vile vfes. Not 
any confecrated thing but they are arretted and 
made booty of. Young chyldren, whom theyr 
Mothers ledde in theyr hands along with them, 
to the Temple to offer, (inhumaine to be tolde) 
they tooke and mercileffe caft into the facrificatory 
flame, and on the fame Altar (after they were cdn- 

N. IV. 7 



98 CHRIS TS TEARES 

fumed) moft facriligioufly rauifht theyr Mothers. 
Some men (whom they could not otherwife draw 
into theyr daunger) they would inuite to treaty in 
the Temple, faying : There is the Tabernacle of 
the Lo!-d, there is the Arke of his prefence, there 
if we fliould drawe our blades, it were abhomina- 
tion vnremifsible. Why diftruft you vs ? fuppofe 
you vs to bee without God ? carry wee not the 
couuenaunt of our Father .Abraham in our loynes 
as well as you ? By him that oweth thys Temple 
we fweare, and all the mifticall riches thereof, you 
fhall depart thence vnmolefted. Who fo on theyr 
othes, or theyr words affianft them, were fure to 
wafhe the pauement with the beft iuyce of their 
breafts. 

Not onely thofe that came to offer, but thofe 
that but offred to kneele in the Temple, they 
ran through. The Marble flore of it they made 
flippery, with theyr vnrefpited, and not fo much 
as Saboth- ceafed blood-fhed, and bowel-clinging 
fatte of them that were flaine, that a man might 
better fwimme then walke on it. The place 
with /out the Citty where they carryed theyr 
dung, and buried the entrailes of Beaftes, halfe fo 
peftilently ftunck not, as that ftuncke with dung- 
hils of dead-bodies. The entry of the Court of the 
Lorde was changed to a {landing Lake of blood. 
The filuer gates of the Temple, no more were 



OVER JERUSALEM. 99 

gates for deuoute worfhippers to enter at, but 
flimie flood-gates for thicke iellied gore to fluce 
out by. Who hath feene a Vaulte vnder a 
Church full of duft-died fcrols, and ruftie dead 
mens bones, might (after that groffe ftreame of 
gore a httle was turnd afide, & the bloode 
dryed vp,) rightly allude the Temple therevnto; 
for nowe it was no more a prayer-profpering 
Houfe, but a pudlie Vault of dead mens bones, 
and caft-out bodies kneaded to durte. Her 
Alablafter walls were all furred & fome-painted, 
with the befpraying of mens brain donge out 
againfl: them. Her hie roofe was mingle-colourd 
with mounting drops of blood, that feemd by 
foking into it, to feek for pafTage to heauen. 

The fiedge growing hote, the feditious harts 
fomewhat quailed, and then they m.ade fhew as 
they would corre6t themfelues ; as they would 
renounce theyr tumultuous tyrannies ; And wheras 
lately before, they had depriued the High-prieft 
both of life and office, nowe (diflemblingly re- 
morfed) they would needs in all hafte, in hys 
roome fette vp another, and by lots he fhoulde 
be chofen. The lotte fell vpon a Plow-man or 
Carter, one Pain the fonne of Peniel, and hee 
(notwithftanding hys ignorant bafenes and bafe 
rudenes) as in a mockery, was inftald in that 
dignity. 



100 CHRISTS TEA RES 

It is not my intent to runne a right out race, 
through all the accidents of theyr reprobation : onely 
that which I lay downe, is to fhewe howe vnfallibly 
Chrifts wordes were fulfilled, as touching theyr 
tenne-times merrited defolation. / ludge all thofe 
that haue fence of mifery, ere they haue occafion 
to vfe it in difcerning their own miferies, whether 
thys were not defolation or no. The Lord at one 
time vifited their Citty with thefe foure capitall 
plagues, Fyre, Famine, Peftilence, and the Sword. 
Firft for fire thus he vifited it : there were a 
thoufand & foure-hundred Store-houfes, filled up 
to the toppe with vi6tuall. Corn, Wine and Oyle, 
fufficient to maintaine two hundred thoufand men 
for twenty yeres, al which by the Seditious was 
fette on fire, and confumed in one day. Diuers 
gorgeous buildings they enflamed, to fmoke out 
theyr rich owners, & many goodly Afreets end- 
longs to the very earth they encindred '. for 
nothing but to haue more roome to bicker in. 

Euery corner of lerufalem, had a voyce hearde 
in it as in Ramah, of weeping, mourning, & great 
lamentation. Scarce could one friende in com- 
muning heere another, for the howling, wringing 
of hands, fobbing & yelling of men, women & 
chyldren. Heere lay they halfe dead, bayting and 
bathing in theyr wounds, and roaring and eare- 
rentingly exclayming, for fome meking-harted 



OUER JERUSALEM. loi 

man, to come and rydde them out of their Jingring- 
lyuing death, and flay them out-right. The fons, 
daughters, and feruaunts of the Elders, thus vniuflly 
maffacred, went crying vp and down the Citty 
like madde men, with eyes and hands to heauen 
extended, lujlice Lorde, luftice horde., iujiice, againft 
the vniuft depriuers of our friendes and maintainers. 
This was the Seditious order, that if there were 
anie man noted to be of more wealth then other, 
hym they pickt a quarrell againft, and accufed 
of treafon to theyr Sanftuarie, and fending letters 
to the Romaine's. Falfe witnefles they had in 
pay a Campe royal. Schimeon wold not / fee 
them vnprovided in that cafe. Not onely he that 
mourned, but hee that did not feeme to reioyce at 
the martyrdom of thofe iufl: men, was difmift the 
fame way. Not a few (in theyr mindes benummed 
with the maffacrous monflrroufnefle of thys quick 
Marfhall-law) made themfelues graues, and went 
into them aliue. The channell of Jordan was fo 
ouer-burdened and charged wyth dead carkaffes, 
that the waters contended to wafli theyr hands of 
them, and lightly leapt ouer theyr bankes, as fliun- 
ning to mixe themfelues with fo many millions of 
murders : but after many dayes abfl;inence from 
theyr propper entercourfe, (obferuing they mufl 
Hue for euer banifht from theyr bounds, except 
they made fome riddance of them), they recolleded 



102 CHRIS TS TEA RES 

theyr liquid forces, and putting all theyr wauy 
flioulders together, bare the whole fhole of them 
before them, as farre as the Sea of Sodom. 

Had there beene at that time a Red-fea newe 
to bee created, the blood (that lyke a Ryuer from 
a Mountaine foote, flowed forth of lerufalem,) 
woulde haue made it rich in furges, and fufficient 
to wracke many Shyppes. Euen as lordan, fo the 
brooke Cedron, and the waters of Schiloim in lyke 
forte were choked. As dead.Cattes and dogges 
into Buts of Sack and Mufcadine are throwne, (for 
theyr fine ftrength to feede on,) fo into Wells and 
Cefterns were dead corfes (innumerable) throwne, 
for theyr blacke waters to feed on. 

From the furie of the Sword, let me difcend to 
Famine and the Peflilence, the two latter plagues 
of lerufalem. 

In gyving them futable phrafe, had I the 
commaund of a thoufand Angular wits, I fhould 
banqroute them all in defcription. Plucke vppe 
a good courage mine infant pen, and wearily 
ftruggle (as well thou maift) thorow thys / huge 
word-dearthing taske. 

The Store-houfes burnt, the fiege harde plyed, 
the wafte of vidtuals great, the hufbanding of them 
none at all : there fell fuch an infeftuous vnfaciable 
famine amongfl them, that if all the ftones of leru- 
falem had been bread, and they fhould haue tyred 



OUER IliRUSALEM. 103 

on them, yet woulde they haue beene behind-hand 
with their appetite. Their watry wefands were 
like to leape out of theyr mouthes for meate, and 
on theyr crawhng vp to feeke paflage, readie to 
haue beene feazd on by their iawes for fuften- 
ance. Like an ouer-hanging Rocke eaten on with 
the tyde, or Death that is nere pidlurd, but with 
an vpper chap only, fo did theyr prependant breaft- 
bones imminent-ouercanopy theyr bellies. 

So many men as were in lerufalem, fo many 
pale rawbone ghofts you woulde haue thought you 
had ktn&. Euen through theyr garments theyr 
rake-leane rybbes appeared. Theyr fharpe em- 
bo (Ted anckle-bones, turnd vppe the earth like a 
Plowihare, when in going theyr feete fwarued. 
The emptie ayre they woulde catch at in fteade 
of meate, lyke as a Spaniell catcheth at a flie; the 
very duft they gnafht at as it flew, and their owne 
armes & theyr legges they hardly for-bare. Theyr 
teeth they would grinde one againfl another, to 
a white powder like meale. The durty mofTe on 
the pentifles of theyr houfes, they gnawde of most 
greedily. Not a weede fprung up, but (ere it afpired 
halfe to his growth,) by them it was weeded and 
rauenoufly rauncht vp. All the buflies and boughes, 
within or rounde about lerufalem, were hewd downe 
and feld, for men, (like brute beaftes) to brouze 
on. 



104 CHRISTS TEARES 

Within twelue myle compafTe of the Cittie, 
where there were wont to be the moft EHzian- 
like gardens and flower / -guilded fieldes vnder 
heauen, what for the Romans and them, was 
there not now left a croppe of anie Gourde or 
greene thing. The Seditious and the fouldiours 
would come running into the Cittizens houfes, 
& taking them by the bofoms, cry aloude, Gyue 
vs meate, Gyue vs meate, by the Lord we will 
haue meate : robb, fteale, runne into the Tents 
of our enemies, for meat for vs, or wee will 
make meate of you and your chyldren. Mens 
Cellers and Garrets for meate they fearcht. If 
here were but the bloode of any thing fpylt on 
the grounde, like hungry dogs they woulde licke 
it vppe. Rats, Mife, Weafels, Scorpions, were no 
common mens iunckets. 

In the beginning of thys fcarcity, had any but 
a difli full of Corne left to fend to the Mill, 
they were afrayd to fend it, for feare they Ihould 
fette all lerufakm together by the eares for it. 
Wherfore in theyr low vnder-earth Vaultes, they 
digd lower Caues, which couering with hordes, 
and formally pauing ouer, there they eate theyr 
Corne vngrounde (clofely), becaufe they would not 
be circumuented. 

Exceeding rich Magnificos ftole viftuall one 
from another, and would lye in waite a whole 



OVER lERUSALEM. loS 

weeke together to intercept but a chypping. The 
Father ftole from the Sonne, and oftentimes tore 
the meate out of his mouth ; the Sonne could 
fcarce refraine from byting out his Father's 
throat- boule, when he faw him fwallow downe 
a bitte that he dyde for. The Mother lurcht 
from them both, her young weaned Children 
(famiflit for want of nourifhment) faftend theyr 
jfharpe edged gums in her fingers, and would 
not let them goe, till fhee pluckt the morfell 
out of her owne mawe, to put into theyrs. Hee 
that then had had a kingdom, would haue 
gyuen it for a cruft of breade. 

Not /a Butterflie, Grafhopper, Worme, Neuette 
or Cancker, but was perfecuted, and fought out 
to fatif-fie emptines. You fhould haue feene a 
hundred together, fighting and fcrambling about 
a dead Horfe. Sometimes they would fend theyr 
chyldren farre out of the Cittie, to gather rootes 
and herbes, thinking that the Romains carried 
more honourable mindes then to execute theyr 
vtmoft on them : but all was one, for they 
fpared neither young nor olde. Many Noble-men, 
eate the Leather of theyr Chariots as they ridde. 
Miriam, a Matron of great port, and of a high 
lynage difcended, (hauing her receipt of difges- 
tion almoft clofed vp with fafting), after fhee 
had fuftained her lyfe a large fpacs, by fcraping 



io6 CHRISTS TEA RES 

in chafFe and muck-hils for beaftes dung, and that 
meanes forlaking her, ihe had no other refuge 
of fofterment, fhe wa,s conftrained (for her liues 
fupportance) hauing but one onely fonne, to kill 
him and roft him. 

Mothers of London, (each one of you to your 
felues) doe but imagine that you were Miriam, 
wyth what hart (fuppofe you) could ye go about 
the cooquerie of your own Chyldren ? Not hate 
but hunger, taught Miriam to forgette mother- 
hood. To this purport, conceite her difcourfing 
with herfelfe. 

"It is better to make a Sepulcher for him in 
mine owne body, then leaue him to be lickt vp 
by ouer-goers feete in the ftreete. The wrath 
of God is kindled in euery corner of the Citty. 
Famine hath fworne to leaue no breathing thing 
in her walls ; without the walls the Sworde more 
vfurpeth then Famine. Our enemies are merci- 
lefle, for wee haue no eyes to fee our owne 
miferie. Not they alone befiege vs, but our 
fonnes alfo. Fyre and Famine afflidt vs. We 
haue where-withal to feede Fyre and Famine, 
but not wherewith to feede ourfelues and /our 
chyldren. My fonne, my fonne, I cannot relieue 
thee, I haue Gold and Siluer to giue thee, but 
not a paring of any repaft to preferue thee. My 
fonne, my fon, why fhould I not kill Famine 



OVER JERUSALEM. 107 

by killing thee, ere Famine in excruciating thee, 
kill mee. O my deere Babe, had I in euery 
limbe of mee a feuerall life, fo many lyues as I 
haue lymbes, to Death wuld I refigne, to faue 
thine one life. Saue thee I may not, though 
I fhould giue my foule for thee. The greateft 
debt I haue bounde thee to mee with, is by 
bearing thee in my wombe : He bind thee to 
me againe, in my wombe He beare thee againe, 
and there bury thee ere Famine fhall confounde 
thee. I will vnfwathe thy breaft with my iharpe 
knyfe, and breake ope the bone-walled pryfon 
where thy poore harte is lockt vp to be pyned ; 
thofe Chaynes and Mannacles of corruptiue 
bowels (where-with thy foule is now fettered) will 
I free it from. I will lende Death a falfe key 
to enter into the clofet of thy breaft. 

" Euen as amongft the Indians, there is a 
certaine people, that when any of their Kins- 
folkes are ficke, faue charges of phificke, and 
rather refolue (vnnaturally) to eate them vppe, 
then day-diuerfifying Agues, or blood-boyling 
furfets, ftiould fit-meale feede on them ; fo do 
I refolue, rather to eate thee vp my fonne, and 
feed on thy flefh royallie, then inward emperifh- 
ing Famine fhoulde too vntimely inage thee. 
Woulde God, as the men of Ephraim were not 
able diftindtly to pronounce Shibboleth, fo I could 



io8 CHRISTS TEARES 

not diftinftly pronounce the fweet name of My 
fonne : it is too fweet a name to come in 
flaughters mouth. Though Dauid fung of mercy 
and iudgement together, yet cannot I fing of 
cruelty and compaffion together ; remember I am 
a Mother, and play the murdrefle both at once. 
O therfore in my words doe I ftriue to / be 
tyrranous, that I may bee the better able to 
enad: with my hands. Sildome or neuer is there 
any that doth ill, but fpeakes ill firft. The 
tongue is the encouraging Captaine, that (with 
daunger-glorifying perfwafion), animates al the 
other corporeall parts to be ventrous. He is the 
ludge that doomes & determines ; the reft of 
our faculties and powers, are but the fecular 
executioners of his fentence. Be preft myne hands 
(as layle-garding officers) to fee executed, what- 
foeuer your fuperior tong-flaying ludge fhall 
decree. Embrawne your foft fkind enclofure with 
Adamantine duft, that it may drawe nothing but 
fteele vnto it. Arme your felues againft my 
fonne, not as my fonne but my bedde-inter- 
cepting Baftard, begotten of fome ftrumpet. My 
hart fhall receiue an iniunftion imaginarily to 
difinherite him. No relenting thought of mine 
fhall retraite you with repentant affedlionate 
humors. 

"I will blood-fhot myne eyes, that all may 



OVER lERUSALEM. 109 

feeme fanguine they looke on. Some deade man 
that is alreadie flaine, He anatomize and embowel, 
the more to flefh my fingers in butchering. 
Ratifide it is, (bad-fated Saturnine boy,) that 
thou muft be Anthropophagiz'd by thyne owne 
Mother. Thou waft once the chiefe pyller of my 
pofterity, and the whole reliance of my name: 
Well I hoped thou ihouldft haue reuiued and new 
grafted thy Fathers fame ; I expefted lerujalem 
fhoulde haue had a ftrong proppe of thee. And 
if at any time it were warre-threatned, thy 
right arme fhould haue retranquilliz'd & reioyc't 
it : that the younge men in their merry-running 
Madrigals, and fportiue Bafdbidding Rundelayes 
for thee, fhould haue honoured mee : that the 
Virgins on theyr loude tinternelling Timbrels, 
and* Ballad-finging daunces, fhould haue defcanted 
on my prayfes. 

" Myne / age of thee expefted all life-expedient 
neceffaries. My fight put not on yeeres-dim- 
nefTe fo foone as it would haue done, onely 
trufting thou fhuldft feale it vppe when Death 
had dufked it. My beauty-creafing cares, and 
frowne-imitating wrinkles, were wholy buried in the 
monumental graue, which I (mifdeeming) deemed 
thy fword might digge mee. All thefe my ayrie- 

* A Ballade in French, is any fong that is funge daunc- 
ing. 



no christs tea res 

boc^ied expeftations, Famine hath dirperfed. I 
mufl: inter thee, thou canft not entombe mee. 
Thy little foule to Heauen muft be fent, to 
intelligence the calamity of lerujalem : God will 
haue pitty of thee, and (perhaps) pittie lerujalem 
for thee. He furely wil melt in remorfe, and 
wither vppe the hand of hys wrath, when in 
his eares it jDball be clamored, how the dejolation 
hee hath layde on lerujalem, hath compelled a 
tender-ftarued Mother to kill and eate her onely 
fonne. And yet his owne onely chyld Chriji lejus 
(as deere to him as thou to mee my fonne) he 
fent into the World to be crucified. 

"O forrowe-conceiuing Mothers, looke to haue 
all your children crucified, to haue none of them 
remitted, fince our Hufbands haue beene fo hardy, 
to lay harmfull hands on the Lord of lyfe. Can 
God be more griefe-yeelding, with the lofle and 
life-familhing of our innocent chyldren, then he 
was at the giuing vp of his owne onely Sonne? 
That one deadly deede hath obdurated him, and 
made him a hard God to all Mothers. Famine, 
the Lord hath fent thee, to heape a feconde curfe 
vppon Mothers. Neuer fhall it be fayd, thou 
tookft from mee my Sonne, his Fathers Fauchion 
fhall fende him to fieepe with his Fathers. Neither 
fhall his death be recorded as my crime in 
Heauens ludgement-booke, when I but onely 



OVER JERUSALEM. in 

ridde him (that is as good as dead alreadie) out 
of the tedious payne of dying. 

" I / haue no meate my fonne to bring thee vp 
with. I haue no eares to giue idle pafTage to the 
playnts of thy pyning. The enemies without and 
within, fhall diuide thy bloods-guilt betwixt them. 
Amongft the rablement fhalt thou not mifcarrie : 
He beare thee in my bofome to Paradife. Thy 
tombe fhall be my ftomack, with thy flefh will I 
feaft mee. This fhall be all the chyldes Trybute 
I will require of thee, for the fixe yeeres lyfe I 
haue gyuen thee, to cherrifh mee but fixe dayes, 
and rather then Famine fhould confume mee, to 
confume thy felfe in my fuftenaunce. The fore- 
fkinne of originall finne fhalt thou cleane circum- 
cife, by this one a6t of piety. Returne into me, 
and fee the Mould wherein thou wert caft. As 
much payne in thy conception endured I for thee, 
as I will put thee to in thy departure. By nature 
we all defire to returne to the foile from whence 
we came: wert thou of age to pleade thine owne 
defires, I know they would be accordant with mine. 
I am thy Mother and mufl defire for thee ; I loue 
thee more then thou canft thy felfe; therefore 
cannot my defires endamage thee. Into the 
Garden of Eden I will leade thee ; but one gappe 
broke ope, thy entrance is made. More fhalt thou 
terrific the Seditious by the conftrainment of thy 



112 CHRJSTS TEA RES 

quartering, then if lehouah out of a cloude lliould 
fpeake to them. 

" Tis not thou but I ftiall be counted opprobrious. 
Loe there goes the woman fhall they fay, that hath 
flyced & eaten her owne fonne. I am content 
to vndergoe any fhame to abafh and rebuke their 
faces. Sword, howe euer I haue flatterd thee, 
looke for no direction from myne eyes : for though 
with my hands I out-rage, with mine eyes I cannot. 
Myne eyes are womanifh, my hands are manly. 
Myne eyes will fhed teares in fteade of fliedding 
blood : they will regard pittifuU lookes, the whyte 
flcin, / the comlie proportion, the tender youth, the 
quiet lying like a Lambe, my hand beholdeth none 
of thefe : and yet it is my right hand, which ihould 
doe euery one right, much more mine owne childe. 
Right will I doe thee (noble infant) in righting 
thee from the wrongs of Famine. Nere fhall the 
Remains haue thee for theyr Warde. Thus, thus 
(like blind-fold Fortune) I right thee, myne eyes 
being vailed." 

At one ftroke (euen as thefe words were in fpeak- 
ing) fhe beheaded him, and when fhe had done, 
turning the Apron from of her own face on his, 
that the fight might not afrefhly diftemper her, 
without feeing, fpeaking, deliberating, or almoft 
thinking any more of him., fhe fod, roft, and 
powdred him : and hauing eaten as much as fufiifed, 
ette vp the reft. 



OUER JERUSALEM. 113 

The Sedicious fmelling the fauour of a feaft, 
(which at that time was no ordinary matter in 
lerufakm) roughhe (in heapes) rufht & burfl: into 
the houfe, faying : wicked woman thou haft 
meate, and traiteroufly concealeft it from us : we'le 
teare thee in peeces if thou fettes not part of it 
before vs. 

With fome k^ words of excufe before them, 
what (he had ftie brought, entertayning them in 
thefe or lyke termes. 

" Eate I pray you, heere is good meate, be not 
afrayd, it is flefh of my flefh, I bare it, I nurft it, 
I fuckled it. Loe, heere is the head, the handes 
and the feete. It was myne owne onely fonne, I 
tell you. Sweet was he to mee in his life, but 
never fo fweet as in his death. Beholde his pale 
perboyld vifage, how pretie-pitteous it lookes. His 
pure fnow-molded foft flefhe will melt of it Mie. 
in your mouthes : who can abftaine from thefe 
two round teat-like cheeks .'' Be not dainty to 
cut them vp, the reft of his bpdy / haue I cutte 
vp to your hands. 

" Crauens, cowards, recreants, fitte you mute & 
amazed .'' Neuer entred you into confideration 
of your crueltie before .'' It is you that haue robd 
me of all my food, & fo confequently robd me 
of my onely fon. Vengeance on your foules, and 
all the difcer.ding generations of the ktde: of 

N. IV. 8 



114 CffRISTS TEA RES 

your Trybes, for thus mirrouriiig mee for the 
Monarch-monfter of Mothers. No Chronicle 
that fhal write of lerufalems laft captiuitie, but 
fhall write of mee alfo. Not any fhal talke of 
Gods iudgement on this Cittie, but for the cardi- 
nall iudgement againft it, fhall recite myne enforce- 
ment to eate mine owne chyld. I am a woman, 
and haue kild and eate of him. My womanifh 
ftomack hath ferued me to that, which your 
man-like ftomacks are daftarded with. What I 
haue doone, you haue driuen me to doe : what 
you haue driuen me to do, now beeing doone 
you are daunted with. Eate of my fonne one 
morfel yet, that it may memorife againft you ; 
ye are acceffary to his difmembring. Let this 
morfell be his hart if you will, that the greater 
may be your conuidment. 

" Men of warre you are, who make no con- 
Icience of tearing out any mans hart for a morfell 
of bread. Moft valiant Captaines why for beare 
you ? is not heere your owne diet, humaine blood .'' 
Heere is my fonnes breaft, peirce it once againe, 
for once you haue peirft it with Famine. Are 
not you they that fpoyld my houfe, and left me 
no kind of cherifhment for me & my fonne ? 
Fuede on that you haue flaine & fpare not. 
O my fonne, 6 myne onely fonne, thefe Sedicious 
are the deuils that direded the fword againft thy 



OVER JERUSALEM. 115 

throate. They with their armed hands, haue 
crammed thy flefli into my pallate. Now poyfon 
them with thy flefli, for it is they that haue flip- 
planted / thee. Renowned is thyne end, for in 
lerujalem is none hath reflfted Famine but thou. 
Me thou haft fedde, thy felfe thou haft freed. 
Tis thou onely that at the latter day flialt con- 
demne thefe Seditious. Excufe mee, that onely 
what I could not chufe [I haue] committed. I 
did all for the beft. The beft remedy of thyne 
vnrepriueable peruerfe deftiny was death : there- 
fore I deuoiird thee that foules of the ayre might 
not rent thee. For fauce to thy flefli, haue I 
infufed my teares : who fo dippeth in then, fliall 
tafte of my forrow." 

The Rebels hearing this, were wholy meta- 
morphizd into mellancholie ; yea, the Chiefe-taines 
of them were ouer-clowded in conceite. Was 
neuer till this euer heard from Adam., that a 
woman eate her owne Childe. Was neuer fuch 
a dejolation as the dejolation of lerujalem. 

As touching the Peftilence, fome fliort perora- 
tion is now to fucceede. Of it there dyed more 
then a hundred thoufand duHng the time of the 
fiege. Out of the leaft gate oi lerujalem (which was 
that towards the Brooke Cedron,) were carried 
foorth to buriall, a hundred fyfteene thoufand, a 
hundred and eyght perfons : all which were of the 



ii6 CHRIS TS TEARES^ 

Nobles, Gentlemen, and fubftantialeft / men of the 
lewes. Many fledde to 'Titus, who when they 
cam.e to meate, coulde eate none of it, but died 
with the very fight therof. Of thofe that fledde, 
a great number fwallowed vp theyr Gold and 
their Jewels, which (beeing cleerely efcaped) they 
fought amongft theyr excrements. But when 
by the Aramites and Arabians (Titus mercenary 
fouldiers) it was perceiued, they flewe them out- 
right,- and ript theyr bowels for theyr golde, and 
fo left them to the Eagles and Rauens. Two 
thoufand by thys couetife flept theyr lafl. The 
Princes of the lewes (which / Titus as fubmiflioners 
and fuccourfuers had receiued to mercy,) he 
ftraightly examined on theyr allegeance and 
fidelity, how many were dead in the Cittie fince 
he firft beleagured it : & the number was giuen 
vp, (namely of fuch as were carried forth at all 
gates to bee buried, & were flaine in battaile,) 
feauen hundred thoufand, fiue hundred, feaventy 
& fiue, befides many thoufands that in the 
fl:reetes and Temple lay vnburied, and were call 
downe into the Brooke Cedron. The whole bil 
(when the fiege was concluded) came to eleuen 
hundred thoufande, all which in fourteene monthes 
miffortuned. 

Sixteene thoufande Titus ledde pryfoners to 
Rome (thofe omitted which vnder Ekazers con- 



OVER JERUSALEM. 117 

du61: perrifhed.) The SanSlum JanStorum was fette 
on fire, and the Prieftes therein ftnothered. All 
the antique buildings were burnt and beaten 
downe. Of Dauid, Salomon, or the olde Kings 
of Ifraell, was there no Trophy remayning, no 
ftone but difcituate. lerufalem was left, not as 
lerujalem but a naked plot of ground ; And as 
it was faid of Priams Tower, lam feges eft vbi 
Troiafuit, nowe is that a Corne-fielde, that was 
erft called 'Troy : fo that is now a Mount of 
ftones, that in yeeres paft was intituled lerufalem. 

O lerufalem, lerufalem, what fhall I fay to thee 
more but Chrift fore-tolde thy houfe fJioulde be 
left defolate vnto thee : and loe, as he fore-told 
it is falne out. 

Of all thy gates that were plated ouer with 
filuer, is there not fo much as one nayle remayn- 
ing. Thy ftreets were paued with Marble, and 
thy houfes ietted out with. laphy and Cedar ; 
that pauement, thofe houfes, thy habitation (like 
duft engrauen Letters) is quite abrafed and 
plowed vppe. Thyne enemies on thy Sanduary 
tooke com / paffion, (beholding the glory of it,) 
thou took'ft none. "Titus (an Infidell) vnder- 
ftanding the multitude of thy prophanations and 
contumacies, was afraid (hauing entred thee) 
to ftay in thee, faying : Let vs hence, leaft theyr 
finnes deftroy vs. Nothing thou fearedft, in olde- 



II 8 CHRISTS TEARES 

Wiues fables thou belieuedft : with Th'almudifti- 
call dreames (that thy Temple after her deftruftion 
ftioulde be built vp in a day) thy felfe thou 
deludeft. And whenas thou hadft a Prophecie 
that thy Sanftuary fhould not be proftituted, til 
out of thy quarters fprung a Monarche of the 
whole Earth, thou wert blinded, & wantedft the 
fence, in Vefpajian to picke out his expletement. 
For hee, comming into ludea but as a fub- 
iedled Generall to the Romaine Empire, by his 
own fouldiers (againft his wil) was there con- 
fecrated Emperour : and fo out of thy dominions 
or quarters departed he, leauing his fonne Titus 
behind him to fack thee. 

See with ho we many deceits thou art circum- 
uented, for calling Chrift a circumuenter aiid 
deceiuer (Math. 27, 25). For ftoning him and 
his Prophets, and vfmg fuch great iniuftice to 
S. lames (his cofin according to the flefh) lofephus 
& Eufebius agree al thofe plagues were laid vpon 
thee. But to the imprecation afcribe I it rather, 
where-with when Pilate wafhed his handes, thou 
curfedft thy felfe, faying : His blood be vpon vs 
and our chyldren. In humaine policie another 
caufe I coniedure. ihou lets Eleazer, a priuate 
man, take the fword of thy freedome into his 
hands vnauthorized ; thou fufFeredft him (vn- 
punifhed) to refift the Romaine Prouinciall Florus. 



OUER JERUSALEM. 119 

111 didft thou therein, for in gouernment, (though 
it be to refift publique violence,) it is not fafe 
to fufrer a priuate man to vnder-take Armes as 
generall. The reafons, heereafter I wil open in 
fome other dyfcourfe, treating wholy of thofe 
matters. 

The / chiefe reafon of thy confufion, was the 
ripenes of thy fmnes, which were feeded for want 
of Gods putting his ficle into them. lerufalem, 
if I were to defcribe Hell, fome part of thy defola- 
tions defcription woulde I borrow, to make it 
more horrorfome. Eleuen hundred thoufand, for 
thefe few words but thou wouJdft not, moft 
wretchedly loft theyr Hues. If but one lyne [thy 
houje fhall be dejolat'e vnto thee) included all this, 
what doth the whole Scripture include ? Not a 
peece of a lyne in it that talkes of the Lake 
of fire and Brimftone, but by a hundred thoufand 
parts more importeth. It is a quiuer of fhort 
Arrowes, which neuer fhewe theyr length till they 
be full fhotte out, a ball of Wild-fire round wrapt 
vp together, which burneth not but caft foorth, a 
clofe winded clue, conducing thofe that deale 
vnaduifedlie with it, into the Minotaurs Laborinth 
of payne euerlafting. 

I would wifh no man to be too milde in 
expounding it. It hath more edges to fmyte 
with then it fhewes. It is not felie in operation, 



120 CHRISTS TEA RES 

though it be fimple in apparance. lerufalem, 
not all thy feauenty Efdrean Cabalizers, who 
traditionately from Moyjes receiued the Lawes 
interpretation, could euer rightly teach thee to 
diuine of the crucified Meffias. The Scripture 
thou madeft a too-to compounde Cabalifticall 
fubftaunce of, by canonizing fuch a multifarious 
Genealogie of Comments. 

Hetherto ftretcheth the profecution of thy dejo- 
lation. Now to London muft I turne me, London 
that turneth from none of thy left-hand impieties. 
As great a dejolation as lerufalem, hath London 
deferued. Whatfoeuer of lerufalem I haue written, 
was but to lend her a Looking-glafTe. Now enter 
I into my true Teares, / my Teares for London, 
wherein I crave pardon, though I deale more fearch- 
ingly then common foule-furgions accuftome : for in 
this Booke, wholy haue I bequeathed my penne and 
my fpyrite, to the profternating and enforrowing 
the frontiers of finne. So let it be acceptable to 
God and his Church what I write, as no man in 
thys Treatife I will particulerly tutch, none I 
will femouedly allude to, but onely attaint vice in 
generall. 

Pride fhall be my principall ayme, which in 
London hath platformed another Sky-vnderfetting 
Tower of Babell. Jonathan fhotte fiue Arrowes 
beyond the marke (i Kin. 19, 22). I feare I 



OUER JERUSALEM. 121 

fhall fhoote fifteene Arrowes behind the mark, in 
defcribing thys hie-towring finne. 

O Pryde, of all Heauen-relapfing premunires the 
moft fearefull : thou that ere this haft difparradiz'd 
our firft Parent Adam., and vnrightuouzd the very 
Angels, how fhall I arme myne elocution, to 
breake through the rankes of thy hily ftumbling 
blocks. After the deftrudion of Antwerpe, (thou 
beeing thruft out of houfe and home, and not 
knowing whither to betake thee) at hap hazard 
embarkedft for England. Where hearing riche 
London was the full-ftreamed wel-head, vnto it 
thou haftedft, & there haft dwelt many yeeres, 
begetting Sonnes and Daughters. Thy fonnes 
names are thefe. Ambition, Vaine-glory, Atheifme, 
Difcontent, Contention. Thy Daughters, Difdaine, 
Gorgeous-attyre, and Delicacie. O had Antwerpe 
ftil floriftied, that thou hadft nere come hether 
to mif-faftiion vs, or that there were any Cittie 
would take thy Chyldren to halfes with vs. 

Thy firft Sonne Ambition, is waxt a great Cour- 
tier, and maketh him wings of his long Furies 
hayre, to flye vp to Heauen with : hee hath a 
throne rayfed vp vnder hys / heeles in euery 
ftartup he treades on. Hys . backe bandieth 
colours with the Sunne. The ground he thinketh 
extreamely honoured and beholding to hym, if he 
bleffe it but with one humble looke ; Nothing he 



122 CHRIS TS TEA RES 

talks on but kentalls of Pearle, the conquering 
of India, and fifhing for Kingdomes. Fame hee 
makes his God, and mens mouthes the limits 
of hys confcience. So many greater as there are 
then himfelfe, fo many grieues he hath. The 
deuill may commaunde all hys hart and foule, if 
hee will rydde hym but of one riuall. He that but 
crofTeth hym in the courfe of his afcention, eyther 
kylleth hym outright, (if he be aboue hys reach) 
or is fure (kill hee not firft) in the end to be kyld 
by him. 

Poore men he lookes fhold part with all their 
goods, to haue him but take knowledge of them ; 
He feekes to gette hym a maieftie iti his frowne, 
and doe fome thing to feeme terrible to the mul- 
titude. Euen curtefie and humility he peruerteth 
to pryde, where hee cannot otherwife pray. Hath 
no chyld of Pryde fo many Difciples as thys tiptoe 
Ambition. Why cal I him Ambition, when he 
hath changed his name vnto honor.'' I meane not 
the honour of the fielde, (Ambitions onely enemy) 
which I could wifli might be euer and onely 
honourable, but Brokerly blowne vp honour, 
honour by antick fawning fidled vp, honour be- 
ftowed for damned deferts. 

Of thys kind of honour is thys Elfe (we call 
Ambition) compaded. Yet wil I not fay, but 
euen in the higheft, nobleft byrth, and honourableft 



OUER JERUSALEM. 123 

glory of ArmeSj there may be Ambition. Dauid 
was ambitious when hee caufed the people to 
be numbred. Nabuchadnezer eate grafTe for hys 
ambition. Herod was ambitious, when in angelicall 
apparraile he fpoke to the people. The trueft 
image of thys kind of ambition, was Abjalom. 
luUus I Cajar amongft the Ethnicks furmounted, 
who when he had conquered Gallia, Belgia, thys 
our poore Albion, and the better part of Europe, 
and vpon his returne to Rome was crowned Em- 
perour, in the heigth of his profperity, he fent men 
fkild in Geometry, to meafure the whole world, 
that whereas he intended to conquer it all, he might 
know howe long he fhould be in ouer-running it. 

Letters had they directed to all Prefidents, 
Confuls, Dukes, Palatines, Tetrarchs, & Judges 
of Prouinces to affift them and fafecondud: them. 
Their Commiffion was not onely to meafure the 
earth, but the waters, the woods, the Seas, the 
fhores, the valleyes, the hills, and the Mountaines. 
In this difcouery 30. yeeres were fpent, from his 
Confulfhyp to the Confulfliyp of Saturninus, when 
godwote poore man, twenty yeeres good before 
they returned, he was all to be beponyarded in 
the Senate houfe, and had the duft of his bones 
in a Brafen vrne (no bigger then a boule) barreld 
vp, whom (if he had lyued) all the Sea and Earth 
and ayre, woulde haue beene to little for. 



124 CHRISTS TEA RES 

Let the ambitious man ftretch out hys lymbes 
neuer fo, he taketh vp no more ground (being 
dead) then the Begger. London, of many ambi- 
tious bufie heades, haft thou beheld the ryfing 
and downe falling. In thy ftately Schoole are 
they firft tutord in theyr Arte. With example 
thou firft exalteft them, and ftill ftill liftes them 
vp, till thou haft lifted vp theyr heads on thy 
gates. 

What a thing is the hart of man, that it ftiould 
fwell fo bigge as the whole world. Alexander 
was but a lyttle man, yet if there had beene a 
hundred Worlds to conquer, hys hart would haue 
comprifed them. Dyd men confider whereof they 
were made, and that the duft was theyr great 
Grand-mother, they would be more humiliate / 
and deiedted ; Of a britler mettall then Glafle, is 
this we call Ambition made, and to mifchaunces 
more fubiedt. Glafle with good vfage may be 
kept and continue many ages. The dayes of man 
are numbred, threefcore and tenne is his terme ; if 
he lyue any longer, it is but labour and forrow. 

Glafl"e feareth not ficknes nor old age, it gather- 
eth no wrinkles with ftanding. It hath not fo 
many that fcoute and lye in waite for his end as 
Ambition : for hee (as all man-kind) is continually 
liable to a myllion of mifchances, befides a legion 
of difeafes lingering about him. Admitte none of 



OVER JERUSALEM. 125 

thofe meete with him, Tyme with his Side will 
be fure not to miffe hym. A man may fcape a 
ficknefle, a blow, a fal, a Wild-beaft, he cannot 
efcape his laft deftiny. Externall daungers (fuch 
as thefe be) euery one is circumfpedt and careful 
to auoide ; Not any one ponders in his thought, 
howe to auoyde the death that growes inward. 

From the rich to the poore (in euery ftreet in 
London) there is ambition, or fwelling aboue theyr 
ftates : the rich Cittizen fwells againfl: the pryde 
of the prodigall Courtier ; the prodigal Courtier 
fwels againfl: the welth of the Cittizen. One 
Company fwells againfl; another, and feekes to 
intercept the gaine of each other : nay, not any 
Company but is deuided in it felfe. The auncients, 
they oppofe themfelues againfl: the younger, & 
fupprefl"e them and keepe them downe all that they 
may. The young men, they call them dotards, & 
fwel and rage, and with many othes fweare on the 
other fide, they will not be kept vnder by fuch 
cullions, but goe good and neere to out-fhoulder 
them. 

Amongfl: theyr Wiues is lyke warre. Well 
did Ariftotle in the fecond of Phifickes, call finnes 
Monfters of nature, / for as there is no Monfl:er 
ordinarily reputed, but is a fwelling or excefle of 
forme, fo is there no finne but is a fwelling or 
rebelling againfl God. Sinne (fayth Auguftine) is 



126 CHRISTS TEARES 

eyther thought, worde, or deede, oppofite to the 
eternal will of God. Then if all finnes be op- 
pofing themfelues againft God, furely ambition 
(which is part of the deuil's finne) cannot but be 
the cherrifhing of open enmitie againft God : and 
fo immediate I conclude, that fo many ambitious 
men as are amongft vs, fo manie open enemies 
God hath. 

Ambition is any puft vp greedy humour of 
honor or preferment. No puffing or fwelling vp 
in any mans bodie but is a fore ; when the foule 
doth fwell with ambition, both foule and bodie 
(without timely phifick of repentaunce) will fmart 
full fore for it. Humilitie was fo hard a vertue 
to beate into our heades, that Chrift purpofely 
came downe from heauen in hys owne perfon to 
teach it vs, and continued thirty yeeres together, 
nothing but preaching and practifing it heere vppon 
earth. The fooiifh things of the world, (faith 
Taule _\. Cor. 3.) God chufeth, and not the hauty 
or ambitious in conceite. God myght haue chofen 
Kings and Emperours, or the Scribes and Pharifies 
to be his Difciples, but foolifh Fifher-men hee 
chofe. 

In worldly policy he vfed a foolifh courfe to 
v/in credite to his dodtrine: but foclifti is the 
worldly policie, that onely from the deuill bor- 
rowes his inftance. Chrift chofe them, whom the 



OVER JERUSALEM. 127 

deuill fcorned to looke fo lowe as to tempt, in 
whofe harts he had not yet layd one ftone of his 
building. They were the onely fit men to receiue 
the impreffion of hys Spirite. Whether it be a 
bleffing or no, giuen to all Fifher-men (for the 
Apollles fakes,) I know not, but furely there is 
no one trade (in theyr vocation) / lyues fo fayth- 
fuUy & painfully as Fiftiermen, that in theyr 
apparraile or dyet lefle exceede. He that lliould 
haue told the deuill, Chrift would caft his nets 
amongft Fifhermen, he would haue laught him 
out of his coate for a cocks combe. What reafon, 
what likelihoode was there.? was he borne in a 
Fiftier-towne .? was he allied either by the Father 
or the Mother to Fifhermen ? Nay, how fhould 
hee come almoft in all hys life to heare of a 
Fifherman.? Tulh, tufh, hee wyll bee altogether 
in the Temple amongft the Doctors, the High- 
prieftes and the Elders: them will I ply, and 
waylaie againft him. 

To theyr vnbeliefe I wyll lende arguments. They 
haue the feedes of ambition rooted in theyr harts 
alreadie. I will put in theyr heads, that hee 
commeth to deftroy theyr Law and theyr Temple, 
and turne them all out of theyr ftately chayres of 
authority: and thys (I thinke) will tickle them 
thorowly againft him. 

Simple deuill, Chrift deceiued thee, and onely 



128 CHRISTS TEARES 

in thys he deceiued thee, that thou imaginedft 
hys pryde & ambition to be Hke thine, and neuer 
lookft for him amongft Netmenders. I dare 
fweare for thee, thou wouldft haue fooner fought 
for hym amongft Carpenters. But when thou 
foundft how thou wert ouer-reacht, I think thou 
rann'ft to them (from one to another) with cap 
in hand, to requeft them to betray hym. And 
euery one ftiakt thee of churUflilie but ludas, and 
on hym hadft thou not had power, but that he 
carried the purfe. It is a harde thing for hym 
that carries the purfe, (that hath money and golde 
at commaunde,) not to be mou'd with ambition. 

Peter, lames and lohn, had you beene any thing 
but beggerly Fiftier-men, and that you had euer 
lyu'd but a hungerd and colde by the Sea-fide, or 
once come into the / great Townes where Ambition 
fits in her Maieftie, and bewitcheth all eyes, 
(before Chrift met with you,) the deuill had 
caught hold of you. For your fakes all other of 
your profeffion fhall fare the worfe. Beware 
Fiflier-men, the deuill owes you an old grudge, 
hee takes you for daungerous men. Till your 
predecefl"ours the Apoftles fo went beyond hym, 
he neuer fufpefted you, he neuer tempted you : 
now hee will fooner tempt you, and bee more 
bufie about you then Kings and Emperours. 

Thofe that will fhunne ambition, (for which the 



OUER JERUSALEM. 129 

wrath of God hangeth ouer thys our Citty,) 
mufl: with-drawe theyr eyes from vanities, haue 
fomething ftill to put them in minde whereof they 
are made, and whether they muft. My young 
nouice (what euer thou be) not yet crept out of 
the fhell, I fay vnto thee as the Prophet fayd to 
the King of Ifraell, Caue, ne eas in locum ilium, 
nam ibi infidia Junt : (4 Kings. 6.) Beware thou 
comft not in that place, for there thou art befette; 
fo beware thou comft not to the Courte, or to 
London, for there thou ftialt be befette. Befette 
with ambition, befette with vanitie, befette with 
all the finnes that may be. The way to know 
Ambition when it inuades thee, is to obferue and 
watch thy felfe when thou firft: falleft into a 
felfe-loue : if felfe-loue hath feazd on thee, fhe wil 
ftand on no meane tearmes, nor bee content to 
lyue as a common drudge. None (in any cafe) 
muft ftande in her light, the Sun muft fhyne 
on none but her. Whatfoeuer a man naturallie 
defires, is Ambition. ^uod habere non vis eft 
valde bonum, quod ejfe non vis hoc eft bonum. There 
is nothing is not Ambition, but that which a man 
woulde not haue, or would not be. Hauing foode 
and clothing, (as Vaul willeth vs) let vs be content 
(i Tim. 6) : what more we require to content, 
is Ambition. / What more then the contented 
blefled ftate of an Angell the deuill gapt after 
N. IV. 9 



130 CHRISTS TEARES 

was that which caft him out of Heauen. Wee 
are fent in warfare into this world, to beare 
Armes and fight it out with the deuils chiefe 
BafTo, Ambition. Vnder Chrifts ftandard wee 
marche, he is our Leader : fmal is his Armie, 
and but a handful! in comparifon of the others: 
hys outwarde pompe fimple, hys prouifion (in 
fight) {lender or none at all. 

If vpon thefe confiderations (as diftrufting his 
prouidence) we fhall grow in miflike with him, 
and reuolt to Ambition his enemy, and betray 
him, fhal we euer looke him in the face more, 
or wil hee euer after acknowledge vs } O no, 
not only he fhal forfake vs, but that rich brauing 
Baflb, Ambition : (lyke a wife Prince that will 
truft no Traytours.) As foone as euer they are 
come neere hym, downe the hyll they climbed 
vp to him, fhall hee headlong reuerfe them. 

Euen in thys dilatement againft Ambition, the 
deuill feekes to fette in a foote of affedted applaufe, 
and popular fames Ambition in my ftile, fo as hee 
incited a number of Phylofophers (in times paft,) 
to profecute theyr ambition of glory, in writing of 
glories contemptiblenefTe. I refift it and abhorre 
it: if any thing be here penned that may peirce 
or profite, heauenly Chrift (not I) haue the prayfe. 
London looke to Ambition, or it will lay thee defolate 
like lerufalem. Onely the ambitious fhaking of 



OUER JERUSALEM. 131 

the yoke of the Romains, was the bane of leru- 
Jalem. The duft in the ftreets (being come of the 
fame houfe that we are of, and feeing vs fo proud 
and ambitious) thinks with her felfe, why fhould 
not jdiee that is difcended as well as we, rayfe vp 
her plumes as wee doe ? And that's the reafon fliee 
borrowes the winges of the wind / fo oft to mount 
into the ayre : and many times fhe dafheth her- 
felfe in our eyes, as who fhuld fay, Are you my 
Kinfmen and will not know me ? O what is it to 
bee Ambitious, when the duft of the ftreete (when 
it pleafeth her) can be Ambitious ? 

The lewes euer when they mourned, rent their 
garments, as it were to take reuenge on them for 
making them proude and Ambitious, and keeping 
them all the while from the fight of theyr naked- 
nefle. Then they put on Sack-cloth, and that 
Sack-cloth they fprinkled ouer with duft, and ouer- 
whelmed with afhes, to put God in minde, that if 
he ftiould arme his difpleafure againft them, he 
fhould but contend with duft & afties : and what 
glorie or prayfe could they afford hym ? Shall the 
duft prayfe thee (fayth Dauid) or thoje that goe 
downe to the fit glorifie thee i Befides, it fignified, 
that whereas they had lyfted themfelues above 
theyr creation, and forgot by whom and of what 
they were made, nowe they repented & returned to 
theyr firft image ; In all proftrate humility they 



132 CHRISrS TEA RES 

confeft, that the breath of the Lord, (as eafie as 
the wind difperfeth duft) might difperfe them, and 
bring them to nothing. Dyd Ambition afFord vs 
any content, or were it aught but a defire of 
difquiet, it were fome-what. 

O Augufiine, nowe I call to minde the tale of thy 
conueriion, in the fixth Chapter of thy fixth booke 
of Confeffions, where defcribing thy felfe to be a 
young man puft vppe with the Ambition of that 
tyme : thou wert chofen to make an Oration 
before the Emperour, in which, (hauing toyled 
thy wits to theyr higheft wreft,) thou thought'ft to 
haue purchaft Heauen and immortality. 

Comming to pronounce it, thy tongue (like 
Orpheus ftringes) drew all eares vnto it : the 
Emperour thou exceedingly / pleafedft, becaufe 
thou exceedingly & hyperbolically praifedft. 
Admiration encompaft thee, & commendation 
ftroue to be as eloquent as thou in thy com- 
mendation. But what was all this to the purpofe.? 
the Bladder was burft that had fo long fwelled, 
winde thou fpents, and nought but wind thou 
gainedft. For good words, good wordes were re- 
turned thee : like one that gaue Auguftus Greeke 
verfes, and he for his reward gaue him Greeke 
verfes againe. The heauen thou dreamedft of, 
being attained, feemed fo inferiour to thy hopes, 
that it caft thee headlong into hell ; Home againe 



OUER lERUSALEM. 133 

(in a melancholy) with thy companions thou re- 
turnedft, where by the way in a greene Meddow, 
thou efpyedft a poore drunken Begger (his belly 
beeing full) heyghing, leaping and dauncing, fetch- 
ing ftrange youthfull frifkes, & taking care for 
nothing. With that thou fighedft, and entredft 
into thys difcourfe with thy companions. 

O what is Ambition, that it fhold not yeeld fo 
much content as beggery .'' Miferable is that life 
where none is happy but the miferable. Trauel 
& care for wealth, riches and honor, is but care 
& trauel for trauel and care. Mad and foolifh 
are we, who watch and ftudie howe to vexe our 
felues, and in hunting after a vaine ihadowe of 
felicitie, hunt and ftart vp more and more caufes 
of perplexity. The Begger hath not burnt candles 
al night a month together as I haue done, hee 
hath made no Oration to the Emperor to-day, 
and yet hee is merry : I that haue poor'd out myne 
eyes vpon bookes, & wel-nie fpit out al my braine 
at my tongues end this morning, am dumpifh, 
droufy, & wifh my felfe dead: and yet if any 
man fhould a(ke mee if I woulde willingly die, or 
exchange my ftate with this Begger, I feare I fhold 
hardly condifcend. Such is my ambition, fuch is 
my foolifli delight in my vnreft. Hee haumg but 
a little money, and a fewe dung-hill rags clouted 
together on hys backc, hath true content : I (with 



134 CHRISTS TEARES 

many grieuous hart-breakings and painful corn- 
plots,) haue layd to ouer-take it, and cannot. Hee 
is iocund, I am ioyleffe : hee fecure, I fearefuU. 
There is no learning or Arte leading to true felicity, 
but the Arte of beggery. VngratefuU knowledge, 
that for all the bodie-wafting induftry I haue vfed 
in thy compafement, haft not bleft me fo much as 
thys Begger. I hauing thee, hee wanting thee, is 
preferred in harts-eafe before mee. No delight or 
harts-eafe receiued I from thee, for I haue fpoke 
not to teach, but to pleafe. Vild double-fac't 
Oratory, that art good for nothing but to fatten 
finne wyth thy flattery, that calleft it giuing im- 
mortality, when thou magnifieft vices for vertues, 
and challengeft great deferts of kings and nobility 
for diflembling : heere I renounce thee as the 
Parafite of Artes, the whorifh painter of imperfec- 
tions, and onely Patronefle of flnne. 

To this fcope (reuerend Auguftine) tended thy 
plaintiue fpeech, though I haue not expreft it in 
the fame words : but the operation in thee it 
brought forth, was, that from the meditation of 
beggerly content, thou wadedft (by degrees) into 
the depth of the true heauenlie content. O 
finguler worke contriued by weake meanes. O 
rarely honoured beggery, to be the inftrument of 
recalling fo rich a foule. O faithlefTe and peruerfe 
generation (fayth Chrift vnto vs as he faid to the 



OVER lERUSALEM. 13S 

lewes,) how long {hall I be with you, how long 
ihall I fuffer you ere my myracles work in you 
the like meditation? (Math. 17.) All of you are 
ambitious of much profperity, long life & many 
dales for your bodies : none of you haue care of 
the profperitie of your foules. 

There is a place in the He of Paphos where 
there neuer fell / rayne, there is a place within you 
called your harts, where no drops of the dewe 
of grace can haue accefle ; Your dayes are as 
fwyft as a poft, yea fwifter then a Weauers fliettle, 
they flye and fee no good thing : yet flie you 
fwyfter to Hell then they. Veniunt anni vt eant, 
(fayth Augujiine) non veniunt ut flant, yeres come 
that they may trauell on, and not ftand ftill : 
paffing by vs they fpoile vs, & lay vs open to 
the tirannie of a crueller enemy. Death. O if we 
loue fo this miferable and finite life, how ought 
we to loue that celeftial & infinite life, where we 
fhal enioy all pleafures fo plentiful, that Ambition 
fhal haue nothing ouer-plus to worke on ! 

Heere we labour, drudge, and moyle, yet for 
all our labouring, drudging and moyling, cannot 
number the things we lacke. Wee are neuer long 
at eafe, but fome crofTe or other afflifteth vs. As 
the earth is compafled round with waters, fo are 
we (the inhabitants thereof) compafled round with 
woes. Wee fee great men dye, ftrong men dye. 



136 CHRISTS TEARES 

wittie men dye, fooles dye, rich Merchants, poore 
Artificers, Plowmen, Gentlemen, high men, low 
men, wearifli men, grofle men, and the faireft 
complexiond men die, yet we perfwade ourfelues 
wee fhall neuer die. Or if we doe not fo perfwade 
our felues, why prepare wee not to die? Why 
doe wee raigne as gods on the earth that are to be 
eaten with wormes ? Shoulde a man with Zerxes, 
but enter into this conceite with himfelfe, that as 
he fees one old man carried to buriall, fo within 
threefcore yeeres, not one of all our gliftering 
Courtiers, not one of al our fayre Ladies, not one 
of all our ftoute Souldiers and Captaines, not one of 
all thys age throughout the World fhould be left, 
what a dampe and deadly terror woulde it ftrike. 
Temples of Hone and Marble decay and fall 
downe, then thinlce not Ambition / to out-face 
Death, that art but a Temple of flefh. Diues 
dyed and v/as buried, Lazarus dyed and was 
buried, brafen-fore-head Ambition, thou fhalt dye 
and be buried. King or Queene what-euer, thou 
fhalt die & be buried. 

Alas, what madde harebraynd fotts are we, wee 
will take vp a humour of Ambition which we are 
not able to vp-hold, and know afluredly (ere many 
yeres) we muft be throwne downe from : yet 
come what will, (at all auentures) we will goe 
thorowe with it ; Wee will be Gods and Monarchs 



OUER JERUSALEM. i37 

in our lyfe, though we be deuils after death. 
Ouer and ouer I repeate it double and treble, that 
the fpyrite of monarchizing in pryuate men is the 
fpyrite of Lucifer. Chrift fayd to his Difciples, 
Hee that will he greateft amongft you /hall be the 
leaji : (o fay I, that he which will be the greateft 
in any ftate, or- feeketh to make hys pofterity 
greateft, ftiall be the leaft ; the leaft accounted 
of, the leaft reuerenced (for none that is getting 
ambitious, but is generally hated). Hys pofteritie 
(though he eftablifh them neuer fo) ftiall not holde 
out. Fooles ftiall fquander in an houre, all the 
auarice of their ambitious wife Auncefters. 

Ambition, on the fands thou buildeft, regard thy 
foule more then thy fons & daughters, let poore 
men gleane after thy Carte, caft thy breade vpon 
the Waters. Thy greedines of the World teacheth 
the deuil to be greedie of thy foule. Hee accufeth 
his Spyrits & vpbraydeth them of floth by thee, 
faying : Mortall man in thefe and thefe many 
yeeres, can heape together fo manie thoufandes, and 
what is it that they haue a minde to, which they 
gette not into their hands : but you Drones & 
Dormife, (that in celerity & quicknes ftiold out- 
ftart them) lie fleeping & ftretching your felues 
by the harth of Hel-fire, / and haue no care to 
looke about for the encreafe of our Kingdome. 
Heauen gate is no bigger then the eye of a 



138 CHRISTS TEA RES 

Needle, yet ambitious worldly men (hauing theyr 
backs like a Cammels, bunched with cares, and 
betrapped with brybes and oppreffiohs) thinke to 
enter in at it. 

Ambition, Ambition, harken to mee, there will 
be a blacke day when thy Ambition fhall breake 
hys necke, when thou fhalt lie on thy bedde as 
on a Racke, ftretching out thy ioynts ; when thine 
eyes fhall ftart out of thy head, & euery part of 
thee be wrunge as with the wind-chollick. In 
midft of thy furie and malady, when thou fhalt 
laugh and trifle, falter with thy tongue, rattle in 
thy throate, be bufie in folding and doubling the 
clothes, & fcratching and catching whatfoeuer 
comes neere thee : then (as the poflelTed with 
the Calentura,) thou Ihalt offer to leape, and call 
thy felfe out of the toppe of thyne houfe, thou 
fhalt burft thy bowels and crack thy cheeks in 
flriuing to keepe in thy foule ; When thou fhouldft 
looke vppe to Heauen, thou fhalt be ouer- looking 
thy Will, and altering fome claufe of it, when 
thou fholdft be commending thy fpirit. 

In thy life haft thou fought more then what is 
needfull, therefore at thy death fhalt thou negleft 
that is needfull. Ambition, (like lerujalem) thou 
knoweft not the time of thy vifitation : for /thou 
haft fought in this world to gather great pro- 
motions vnto thee, & not gather thy felfe vnder 



OUER JERUSALEM. 139 

Chrifts wing, thy houje /hall be left dejolate vnto 
thee. 

A fpeciall branche of this Ambition is Auarice, 
as ritches or couetife there is nothing that fo 
engenders Ambition. Euery Tree, euery Apple, 
euery Graine, euerie Hearbe, euery Fruite, euery 
Weede hath hys , feuerall worme : / the worme of 
wealth is Ambition, the Spurre to Ambition is 
wealth. Ambitions felfe we haue difpled fuffi- 
ciently, his fupporter we will now call in queftion. 
Difficile eft, (fayth an auncient Father) vt non fit 
fuperbus qui diues, toll.e fuferbiam diuitia non 
nocebunt. It is a verie difficult thing for him not 
to be proud or ambitious that is ritch : / take away 
his ambition, his ritches neuer hurt him. 

Ritches haue hurte a great number in England, 
who if their ritches had not beene, had ftill been 
men and not Timonifts. Ritches as they haue re- 
nowned, fo they haue reproched London. It is nowe 
growne a Prouerbe 'That there is no merchandize 
but Vfury. I dare not affyrme it, but queftionlefle 
Vfury cryeth to the children of Prodigality in the 
ftreetes: All you that will take vp mony or com- 
moditie, on your Land or poffibilities, to banquet, 
riot, and be drunke, come vnto vs and you fhall 
be furnifhed : for gaine we will helpe to damn e 
both your foules and our owne. God in his 
mercy neuer cal them to their audit. God in his 



140 CHRIS TS IE A RES 

mercy ridde them all out of London, & then it 
were to be hoped the Plague would ceafe, els 
neuer. 

Jeremy fayth (lerem. 11). Woe he to him that 
buildeth his houl'e with vnrighteou''nes, and his 
chambers without equity, whoje eyes and whoje hart 
are onely for couetuoufnes and to Jhed innocent blood. 
The eyes and the hart of Vfurers, are onely for 
couetuoufnes and to fhed innocent blood. Moe 
Gentlemen by theyr entanglement and exactions 
haue they driuen to defperate courfes, and fo con- 
fequently made away & murdered, then eyther 
Fraunce, the Low-countries, or any forreyne fiege 
or Sea-voyage this 40. yeres. Tell me (almoft) what 
Gentleman hath been caft away at Sea, or difafterly 
fouldiourizd it by Lande, but they haue / enforft 
him thereunto by their fleecing. What is left for 
a man to doe, beeing confumed to the bare bones 
by thefe greedy Horfeleaches, and not hauiug fo 
much referued as would buy him Bread, but eyther 
to hang at Tyborne, or pillage and reprizall where 
he may. Huge numbers in theyr flincking Pryfons 
they haue fl:arued, & made Dice of their bones, 
for the deuill to throw at dice for theyr owne 
foules. 

This is the courfe nowe-a-dayes, euery one 
taketh to be ritch : beeing a young Trader, and 
hauing of olde Mumpfimus (his auaritious Maifter) 



OUER JERUSALEM. 141 

learnd to bee hys Crafts-maifter, for a yeere or 
two he is very thrifty, and hufbandly he payes & 
takes as duUe as the Clock ftrikes, he feemeth very 
fober and precife, and bringeth all men in loue with 
him. When he thinketh he hath thorowlie wrunge 
himfelfe into the Worlds good opinion, & that his 
credite is as much as hee will demaund, hee goes 
and tryes it, and on the Tenter-hookes ftretches 
it. No man he knoweth but he will fcrape a little 
Booke curtefie of, two or three thoufand pound 
(perhaps) makes vp his month. When hee hath 
it all in his handes, for a month or two he reuels 
it, and cuts it out in the whole cloth. 

Hee falls acquainted with Gentlemen, frequents 
Ordinaries and Dicing-houfes daily, where when 
fome of them (in play) haue loft all theyr money, 
he is very diligent at hand, on their Cheques, or 
Bracelets, or Jewels, to lend them halfe the value : 
Now this is the nature of young Gentlemen, that 
where they haue broke the Ife and borrowd 
once, they will come againe the {econde time ; 
and that thofe young foxes knowe, as well as the 
Begger knowes his difh. But at the fecond time 
of their comming, it is doubtfull to fay whether 
they fhall haue money or / no. The worjde 
growes hard, and wee all are mortal, let them 
make him any affurance before a ludge, and they 
fliall haue fome hundred pounde's (^er confequence) 



142 CHRISTS TEARES 

in Silks & Veluets. The third time if they 
come, they fliall haue bafer commodities : the 
fourth time Lute ftrings and gray Paper ; And 
then I pray pardon mee, I am not for you, 
pay me that you owe mee and you fhall haue 
any thing. 

When thus this young Vfurer hath thruft all 
hys pedlary into the hands of nouice heyres, & 
that he hath made of his three thoufand, nine 
thoufand in Bonds and Recognifances, (befides the 
ftrong fayth of the forfeytures) he breakes, and 
cryes out amongft his neighbors, that he is vndone 
by trufting Gentlemen ; his kinde hart hath made 
him a begger : and warnes al men (by his example) 
to beware howe they haue any dealings with 
them. For a quarter of a yeere or there-abouts, 
hee flyps his necke out of the Coller, and fettes 
fome graue man of his kindred, (as his Father-in- 
law or fuch like,) to goe and report his lamentable 
mifchaunce to his Creditors, and what his honeft; 
care is, to pay euery man his owne as farre as he 
is able. His Creditors (thinking all is Gofpell he 
fpeakes, & that his ftate is lower ebbed then it is,) 
are glad to take any thing for theyr owne : fo 
that wheras three thoufand pounds is due, in his 
abfence all is fatiffied for eyght hundred, (his 
Father-in-law making them belieue he layes it out 
of his owne purfe). 



OVER JERUSALEM. 143 

All matters thus vnder-hand difcharged, my 
young Merchant returnes, and fettes vppe freiher 
then euer he did. Thofe Bonds and Statuts he 
hath, he puts in fute amaine. For a hundred 
pound commodity, (which is not forty pound 
money,) he recouers by relapfe, fome hundred 
pound a yeere. In three Tearmes, of a banqrout 
he wexeth/a great landed man, and may compare 
with the beft of his Company. O intoUerable 
Vfury, not the lewes (whofe peculier finne it is,) 
haue euer committed the like ! 

What I write is moft true, and hath beene 
pradtifed by more then one or two. I haue a 
whole Booke of young Gentlemens cafes lying by 
mee, which if I fhould fette foorth, fome graue 
Auntients (within the hearing of Bow-bell) would 
be out of charity -with mee. Howe euer I flie 
from perticularities : this I will proue, that neuer in 
any Citty (fince the firft alTembly of focieties) was 
euer fuffered fuch notorious cofonage and villany, 
as is flirouded vnder thys feauentie-fold vfury of 
commodities. It is a hundred parts more hatefull 
then Conny-catching : it is the Nurfe of finnes, 
without the which, the fire of them all would be 
extinguiflit, and want matter to feede on. 

Poets talke of enticing Syrens in the Sea, that 
on a funnie-day lay forth theyr golden trammels, 
their luory neckes, & theyr filuer breaftes to 



144 CHR2STS TEARES 

entice men, fing fweetlie, glance peircingly, play 
on Lutes rauifhingly ; but I fay, there is no fuch 
Syrens by Sea as by Land, nor women as men : 
thof^ are the Syrens, that hang out theyr fliyning 
Silkes and Veluets, and dazle Prides eyes with 
theyr deceitfull haberdafhry. They are like the 
Serpent that tempted Adam in Paradife, who 
whereas God ftinted him, what Trees and fruites 
he fliould eate on, and goe no further, hee entift 
him to breake the bondes of that ftint, and put 
into his head what a number of excellent pleafures 
he fhould reape thereby ; fo wheras carefull 
Fathers fend theyr chyldren to thys Citty, in all 
gentleman-like quallities to be trayned vp, and 
ftint them to a moderate allowance, fufficient 
(indifferently hufbanded) / to maintaine their credit 
euery way, and profite them iji that they are fent 
better for : what doe our couetous Cittie blood- 
fuckers, but hyre Pandars, and profeffed parafitical 
Epicures, to clofe in with them, and (like the 
Serpent) to alienate them from that ciuill courfe 
wherein they were fetled. Tis ryot and mis- 
gouernment, that muft deliuer them ouer into 
theyr hands to be deuoured. 

Thofe that heere place their children to learne 
witte, and fee the worlde, are like thofe that in 
Affrick prefent theyr children (when they are firft 
borne) before Serpents : which if the children 



OVER JERUSALEM. 145 

(they fo prefent) with their very fight fcare away 
the 'Serpents, then are they legitimate, otherwifc 
they are Baftards. A number of poore children 
& fuclclings (in comparifon) are in the Court, and 
Innes of Court, prefented to thefe Serpents, and 
ftinging Extortioners of London, who neuer flye 
from them, but with their tayle winde them in, 
and fucke out their foules without fcarring their 
fkinne. Whether they be legitimate or no, that 
are fo expofed to thefe Serpents, I dare not de- 
termine, for feare of enuie ; But fure legitimately 
(or as they fliold) they are not brought vp, that 
are manumitted from their parents awe, as foone 
as they can goe and fpeake. 

Zeuxes hauing artificially painted a Boy carrying 
Grapes in a Hand-bafket ; and feeing the Birds (as 
they had been true Grapes) come in flocks & 
pecke at them ; was wonderfully angry with 
himfelfe and his Arte, faying : Had I painted the 
Boy (which was the chiefe part of my pi6lure) as 
well as I haue done the grapes, (which were but a 
by accident belonging to it,) the Birds durft neuer 
haue beene fo bold ; So if Fathers wold haue' but 
as much care, to paint and forme the manners of 
theyr children, / (when they come to mans eftate) 
as they haue well to proportion out trifles, (to 
infl:rLi(5t and educate them in their triuiall infant 
yeeres,) fure thefe rauenousByrdes, (fuch as Brokers 

N. IV. 10 



146 CHlilSTS TEA ME S 

and Vfurers) would neuer flye to them, and pecke 
at them as they doe. 

O Country Gentlemen, I wonder you doe not 
lay your heads, together, and put vp a generall 
Supplication to the Parliament, againft thofe priuie 
Canker-wormes & Catterpillers. Which of you 
all but (amongft them) hath his Heyre cofend, 
fetcht in, and almoft confumed paft recouery ; 
Befides, his minde is cleane tranl'pofed from his 
original], all deadly finne he is infefted with, all 
difeafes are hanging about him. 

If one tice a Prentife to robbe his Maifter, it is 
Felony by tne Law ; nay, it is a great penalty, if he 
do but relieue him and encourage him, being fledde 
from his Maifters obedience and feruice : and fhall 
wee have no Lawe for him that ticeth a fonne to 
robbe his Father? Nay, that ihalj robbe a Father 
of his fonne, robbe God of a loule.? Euery 
Science hath fome principles in it, which muft be 
belieued, and cannot be declared. The principles 
and praftifes of vfury exceed declaration, belieue 
them to be lewder then penne can with modeftie 
expreffe ; enquire not after them, for they are 
execrable. De rebus male acquifitis, non gaudebit 
lertius heres. 111 gotten goods neuer trouble the 
third heyre. Euery plant (faith Chrift) my heauenly 
Father hath not planted, /hall be rooted out. Plant 
they neuer fo their pofterity with the reuenewes 



OUER JERUSALEM. 147 

of oppreffion, fince God hath not planted them, 
they fhall be ruin'd and rooted out. As they haue 
fupplanted other mens pofteritie, fo mufl: they looke 
to haue theyr owne pofteritie fupplanted by others. 

Auguftine in the fourth Chapter of his fecond 
Booke of / Confeffions, pittifully complaineth how 
heynouflie he had offended when he was a young 
man, in leading his companions to rob a Peare-tree 
in their next neighbours Orchard : Amaui perire, 
O Domine, (he exclaimes) amaui ferire, amaui 
defeEtum turpis anirriie et defiliens a Flrmamento : 
malitie me cauja nulla effet nifi malitia : I loued to 
perifti (6 Lord,) I loued to perrifti, in my vngra- 
tioufneffe I delighted (foule of foule that I was) & 
quite flyding from the Fir[m]ament : of my malice 
there was no caufe but malice. Of the ftealing 
and beating downe of a fewe Peares, this holy 
Father makes fuch a burdenous matter of con- 
fcience,as that he counted it his vtter perrifhing and 
back-flyding from the Fir[m]ament; Vfurers make 
no confcience of cofoning and robbing men of 
whole Orchards, of whole fieldes, of whole lord- 
fhips ; Of their malice and theft, there is fome 
other caufe then malice, which is Auarice. 

If the ftealing of one Apple in Paradife, brought 
fuch an vniuerfall plague to the worlde, what a 
plague to one foule v/ill the robbing of a hundred 
Orphans of theyr pofleftions and fruite-yards bring ? 



148 CHRISTS TEARES 

In the Country the Gentleman takes in the Com- 
mons, racketh his Tennaunts, vndoeth the Farmer- 
In London the Vfurer fnatcheth vp the Gentleman, 
gyues him Rattks and Babies for his ouer-rackt 
rent, and the Commons he tooke in, he makes him 
take out in Commodities. . None but the Vfurer 
is ordained for a fcourge to Pride and Ambition. 
Therefore it is that Bees hate Sheepe more then 
anie thing, for that when they are once in theyr 
wooU, they are fo intangled that they can neuer 
get out. Therfore it is that Courtiers hate 
Merchants more then any men, for that being 
once in their bookes, they can neuer get out. 
Many of them carry the countenaunces of Sheep, 
looke fimple, / goe plain, weare their haire fhort ; 
but they are no Sheepe, but Sheepe-byters : their 
wooll or their wealth, they make no other vfe 
of but to fnarle & enwrappe men with. The law 
(which was inftituted to redrefle wrongs and 
oppreflions,) they wreft contrarily, to opprefle and 
to wrong with. And yet thats not fo much 
wonder, for Law, Logique and the Swizers, may 
be hir'd to fight for any body ; and fo may an 
Vfurer (for a halfepeny gaine) be hyred to bite 
any body. For as the Beare cannot drinke but 
he muft byte the water, fo cannot hee coole his 
aaaritious thirft, but he muft plucke and bite out 
hys Neighbors throate. 



OVER JERUSALEM. 149 

Burja Auari 05 eft diaboli, the Vfurers purfe 
is Hell mouth. Hee hath Hydropem conjcientiam 
(as Auguftine fayth) a dropfie confcience, that euer 
drinkes and euer is dry. Like the Foxe, he vfeth 
his witte and his teeth together, he neuer fmyles 
but he feazeth, hee neuer talkes but he takes 
aduantage. He cryes with the ill Hufbandmen, 
(to whom the Vineyarde was put out in the Gofpel 
— Math. 21.) I^his is the heyre, come let vs kill 
him, and we Jhal haue his inherit aunce. Other 
men are fayd to goe to Hell, hee fhall ryde to 
Hell on the deuils backe, (as it is in the olde 
Morrall :) and if he did not ryde, hee would 
fwym thether in innocents blood whom hee 
hath circumuented. No men fo much as Vfurers, 
coueteth the deuill to be great with ; He is called 
Mammon, the God or Prince [of] thys World, that 
is, The God and Prince of Vfurers and Penny- 
fathers. Nay more, euery Vfurer of himfelfe is 
a deuill, fince this word Daemon, fignifieth nought 
but Sapiens, or f.ibtile worldly Wife-man. 

When a legion of deuils (in the Land of the 
Gargi/ens) were caft forth of two men that came 
out of graues, they defired they might goe into 
Hogs or fwine, (which are / Vfurers) : many of 
thofe Hogges or Swine, they tumbled into the Sea : 
many of our hoggifh Vfurers the deuill tumbles 
for gaine into the Sea. Vfurers (with the draffe 



ISO CHRISTS TEA RES 

of thys world) to feede and fatten the deuils, that 
nowe they alnioft pafle not of pofleffing any man 
elfe. The lewes were all Hogges, that is, Vfurers, 
and therefore if there had beene no diuine reftraint 
for it, yet nature it felfe woulde haue diffwaded 
them from eating Swines-flefh, that is, from feeding 
on one another. The Prodigall - child in the 
Gofpell, is reported to haue fedde Hogges, that 
is Vfurers, by letting them beguile hym of his 
fubftance. 

As the Hogge is ftill grunting, digging & 
wrooting in the mucke, fo is the Vfurer ftill 
turning, toffing, digging, & wrooting in the muck 
of this world ; like the Hog he carries his fnoute 
euer-more down- ward, & nere lookes vp to 
Heauen. 

Chrift fayd, It was not meete the cMldrens bread 
fhould he taken from them and gyuen vnto dogges, 
no more is it meete, that the chyldrens lyuing 
and fubftance fhold be taken from them and 
giuen vnto Hogges. Paule fayth (Rom. 3.) 
PVe muji not doe euill that good may come of it : 
there is no euill which a hoggifti Vfurer will not 
doe, fo that goods or profite may come of it. 
They will bee fure to verifie our Sauiours words 
(Math. 27.), 'Xhe foore haue you alwaies with you : 
for they will make all poore that they deale with. 
Such vnnaturall dealing they vfe towards theyr 



OVER JERUSALEM. 151 

poore bretheren, as though they came not naturally 
into the worlde, but like thofe that were called 
Cajares, quafi cafi ex matris vtero, they were alfo 
cutte out of their Mothers wombe, when they 
came into the world. For this 6 London, if (like 
Zacchsus) thou repenteft not, and reftorfl; ten fold, 
'Thy houje Jhall be left dejolate vnto thee. The 
cryes of the father / leffe and widdowe, fhall break 
of the Angels Ho/annas and Alleluiahs, and pluck 
the fterne of the worlde out of Gods hand, till he 
hath acquited them. Oppreffion is the price of 
bloode : into your Treafuries you put the price of 
blood, which the lewes that kild Chrift feared to 
doe. You hauing many flockes of Sheepe of your 
owne, and your poore Neighbour but one felie 
Lambe, (which he nurft m his owne bofome) that 
Lambe haue you taken away from him, and fpared 
farre better Fatlings of your owne. 

By your fwearing & forfwearing in bargayning, 
you haue confifcated your foules long agoe. There 
is no religion in you but loue of money. Any 
doftrine is welcome to you, but that which beates 
on good workes. The charity & dutie that God 
exa6ls of you, you thinke difcharged, if in fpeech 
you neither meddle nor make with hym ; the. 
charity to your Neighbour, you coniefture onely 
confifteth in bidding good-euen and good-morrowe. 
Beguile not your lelues, for as there is no Prince, 



t52 CHRISTS TEA RES 

but will haue his Lawes as well not broken, as not 
fpoken againft, fo will God reuenge himfelfe, as 
wel againft the breakers of his Lawes, as againft 
thofe that fpeak againft them. 

It is not your abrupt Graces, God bee prayfed, 
Muck good doe it you, or faying : We are nought, 
God amende vs, Syr, I drinke to you, that ftial ftop 
Gods mouth : but he wil come and not hold hys 
peace; He will fcatter your treafure and your 
ftore, and leaue you nothing of that you haue 
layd vp, faue the Kingdome of Heauen & the 
righteoufneffe therof. Rich Vfurers, be counfaild 
betimes, furceafe to inritch your felues with other 
mens lofle. Holde it not enough to fall downe and 
worjfhip Chrift, except (with the Wife-men of the 
Eaft) you open your treafures, / and prefent him 
with Golde, Mirhe, and Frankinfence. 

Bring forth fome fruites of good workes in 
this lyfe, that we may not altogether difpayre of 
you as barrayne Trees, good for nothing but to 
be hewne downe & caft into Hell-fire. Pafce fame 
morientem quifquis pajcendo Jeruare poteris : ft non 
paueris fame occidifii : Feede him that dyes for 
hunger : Whofoeuer thou art that canft preferue 
and dooft not, thou art guilty of famiftiing him. 
Chrift (at the latter day) in his behalfe, ftiall 
vpbrayde thee (Math. 25.) When I was hungry, 
thou gaueft me no meate, when I was thirftie, thou 



OUER lERUSALEM. i53 

deniedft me drinke ; Depart from me thou accurfed. 
Erogando pecuniam auges iuftitiam, by laying out 
thy money thou increafeft thy righteoufneffe. 
Againe, Nil diues habet de diuitijs, nift quod ab illo 
poftulat pauper. A ritch man treafures vp. no 
more of his ritches, then he giueth in almes. 

My Maifters, I will not diflwade, but giue you 
counfaile to be Vfurers : Put out your money to 
vfury to the poore heere on Earth, that you may 
haue it a hundred fold repayd you in Heauen. 
As it is in the Pfalmes (Pfalm 112.) A good man 
is mercifull and lendeth, hee giueth, he di/perfeth, he 
difiributeth to. the poore, and his righteousnes 
remaineth for euer. So that we fee, by that which 
we giue we gaine and not loofe, and yet what doe 
we gyue, but that wee cannot keepe ? For gyuing 
but backe againe what was ' firfl: gyuen vs, and 
which if wee fhould not gyue. Death would take 
from vs, we fhall purchafe an immortall inheritance 
that can nere be pluckt from vs. With halfe the 
paynes wee put our felues to in purchafing earthlie 
wealth, we may purchafe Heauen. 

Wealth many tymes flyes from them that 
with greateft follicitude & greedines feek after it. 
For Heauen, it is no / more but feeke and it is 
yours, knocke and it fhall be opened. ' With leffe 
fute (I aflure you) is the kingdome of Heauen 
obtained, then a fute for a Penfion or office to 



154 CHRISTS TEARES 

an earthly King, which though a man hath 20. 
yeeres followed, and hath better then three parts 
and a halfe of a promife to haue confirmed, yet 
if hee haue but a quarter of an enemy in the 
Court, it is cafheird & non futed. God will 
not be corrupted, he is not partiall as man is, 
he hath no Parafites about hym, hee feeth with 
hys owne eyes, & not with the eyes of thofe 
that fpeak for bribes. Hee is not angry, or 
commaunds vs to be driuen backe when we are 
importunate : but he commaunds vs to be im- 
portunate, and is angry if we be not importunate. 
In the Parable of the godleffe ludge and the 
importunate Widdow, he teacheth that importunity 
may gette anie thing of him. 

So in the fimilitude of the man that came to 
his friend (Luke, 21.) at midnight, to defire hym 
to lend hym three loaues, and hys friend aun- 
fwered him, Hys doore was fhut, his children 
and feruaunts in bedde, and he could not rife 
hymfelfe to giue them him : at length (hee ftill 
continuing in knocking, & that for him, neither 
he nor his might reft) to be rid of his importunity, 
(not for he was his friend) he rofe vp, and gaue 
him as many as he needed. Howe much more 
fhall our God giue vs what we aflce, that alketh 
no other treuage at our handes for giuing, but 
alking and thank-giving. We muft hunger and 



OVER JERUSALEM. iS5 

thyrft after righteoufnes, and we fhall be fatis- 
fied. Hunger and thirft makes the Lyon to 
rore, the Wolues to howle, Oxen and Kine to 
bellough and bray, and Sheepe (of al Beaftes the 
moft felie and timorous) to bleate and complaine ; 
Can man then (that in fpyrite and audacitie ex- 
ceedeth all the beaftes of the field (hungering & 
thirftingafter/righteousnes) hold his peace? Woulde 
God euer haue encouraged him with a blefling 
to hunger and thirft, but that the extremity of 
hunger and thirft, might driue him to the ex- 
tremity of importunity and prayer. / cryed vnto 
the Lord (faith Dauid) and he heard mee : Hee 
did not coldly, bafhfully, or formally onely, cry 
to the Lord, as not caring whether he were 
heard or no, but hee cryed vnto him with 
his whole hart : euen to the Lord he cryed, and 
hee heard him. Ezekias cryed vnto the Lord, 
and he heard him. The bloode of the Saints 
vnder the Altar (as all bloode) is fayde to cry 
vnto the Lord for vengeaunce. Thy Brother 
Abels bloode hath cried vnto me, fayd God to 
Cain. (Gene. 4.) The prayer of the fatherleffe 
and widdow, (which God heareth aboue all things) 
is called a cry. 

Ufurers, you are none of thefe cryers vnto God, 
but thofe that hourely vnto God are moft cryde 
out againft. God hath cryde vnto you by his 



156 CHRISTS TEARES 

Preachers, God hath cryde vnto you by the poore ; 
Pryfoners on their death-beds haue cryde out of 
you : and when they haue had but one houre to 
interceffionate for theyr foules, & fue out the pardon 
of their numberles finnes, the whole part of that 
houre (fauing one minute, when in two words they 
cryde for mercy,) haue they fpent, in crying for 
vengeance againft you. After they were dead, 
theyr Coffins haue beene brought to your doores 
in the open face of Cheapfide, and ignominious 
Ballads made of you, which euery Boy woulde 
chaunt vnder your nofe : yet will not you repent, 
nor with all thys crying be awaked out of your 
Dreame of the Deuill and Diues. Therefore 
looke that when on your death-beddes you fhall 
lye, and cry out of the ftone, the Strangullion and 
the Goute, you fhall not be heard : your paine 
fhalbe fo wraftling, /tearing, and intollerable, that 
you,fhal haue no leyfure to repent or pray: no, 
nor fo much as lyft vppe your hands, or think one 
good thought. Euen as others haue curft you, 
fo ftiall you be ready to curfe God, & defire to 
be fwallowed quicke, to excorfe the agony you 
are in. 

As the deuill in the feconde of lob, being afked 
from whence he came, anfwered, From compaffing 
the earth, fo you, being afkt at the day of Judge- 
ment from whence you come, fhall aunfwer, From 



OUER JERUSALEM. it>7 

compaffing the Earth ; For Heauen you haue not 
compaft or purchaft, therfore fhall Hel-fire be 
your portion. Euery man /hall receiue of God, 
according to that in his body he hath wrought 
('2 Gor. 5.) If in your bodies you have done no 
good works, of God you fhall receiue no good 
words. The words of God are deeds : he fpake 
but the word, and Heauen & Earth were made. 
He fhal fpeake but the word, and to Hel fhal 
you be had. Good deedes deriued from fayth, 
are Rampiers or Bulwarks rayfed vp againft the 
deuill ; he that hath no fuch Bulwarke of good 
deedes to refift the deuils batterie, cannot chufe 
but haue his foules-cittie foone raced. 

Good deeds are a tribute which we pay vnto 
God, for defending vs from al our 

n 1 • o 1 • 1 • It is not my 

ghoftly enemies, & plantmg his peace meaning, in aii 

P T n J r 1 ''''^ discourse 

in our coniciences. ixi itead or the of good deeds 
ceremoniall Lawe, burnt Offerings and of them from 
Sacrifices, (which are ceafed,) God hath 
giuen vs a new Law, To loue one another : that is, 
to fhew the fruites of loue, which are good deedes 
to one another. The Widdowes Oyle was in- 
creafed in her Crufe, and her Meale in her tubbe, 
onelie for doing good deeds to the Prophet of the 
Lord. Few be there now-a-dayes, that wil doe good 
deedes but for good deedes, that is, for rewardes. 
If feates of iuftice were to be folde for money, 



158 CHRISTS TEARES 

wee haue them amongft vs that / would buy them 
vp by the whole fale, and make them away againe 
by retaile. Hee that buyes muft fell : fhrewd 
Alcumifts there are rifen vp, that will pick a 
merchandife out of euery thing, and not fpare to 
fet vp theyr fhops of buying and felling euen in 
the Temple : I wold to God they had not fold, 
and pluckt downe Church and Temple, to build 
them houfes of ftone. God fhall cutte them of 
that enritch themfelues with the fatte of the 
Altar. 

Oues pajiorem non iudicent, (fayth an auncient 
wryter,) quia non eft Difcipulus Jupra Magiftrum, 
multo minus deglubent : Let not the Sheepe iudge 
their fheepeheard, becaufe the fchoUer is not aboue 
his Maifter, much leffe are they to fleece or pluck 
from their Maifter or Sheepheard : to fhaue or to 
pelt him to the bare-bones, to whom (for feeding 
them) they fhould offer vppe theyr fleeces. Dijs 
parentibus et magiftris^ fayth Ariftotle (Ariftot. in 
Ethi) non poteft reddi equiualens. To the gods, our 
Fathers and our Schoole-maifters, can neuer bee 
giuen as they deferue. He was an Ethnick that 
fpake thus, we Chriftians (onely becaufe he hath 
fpoke it,) will doe any thing againft it : From God, 
our Parents, & our Schoole-maifters (which are 
our Preachers,) fay we, can neuer be pluckt fuffi- 
cient. To make ourfeluey ritch, we care not if 



QUER JERUSALEM. 159 

wee make our Church like Hell, where (as lob 
fayth) Vmbra mortis et nullus ordo eft, there is the 
fhadow of death, & confufion without order. 

O Auarice, that breaketh both the Lawe of 
Moy/es and the Liw of Nature, in taking vfury 
or in-comes for Aduoufions, and not letting the 
Land of the Prieftes be free from trybute : thofe 
to whom thou leaueft that ill gotten vfury or 
Tribute, fhall be a pray to the irreligious. Fyre 
Jhall confume the houfe of brybes (lob 15.). 

No /Cart that is ouer-laden or crammed too 
full, but hath a tayle that will fcatter. Beware 
leaft Hogges come to gleane after your Carts- 
tayle : that your heyres come not to be Wardes 
vnto Vfurers, for they wil put out theyr Lands to 
the beft vfe, of feauen-fcore in the hundred, and 
make them ferue out theyr wardfhippe in one 
Pryfon or other. The onely way for a rich man 
to preuent robbing, is to be bountifull and liberall. 
None is fo much the thieues mark as the myfer 
and the Carle. Giue while you hue (rich men) 
that thofe you leaue behinde you, may be free 
from Cormorants and Catterpillers. If there be 
but in your bags one fhilling that fhoulde haue 
beene the poores, that fhilling will be the con- 
fumption of all his fellowes : one rotten Apple 
marreth all the reft, one fcabbed fheepe infedls a 
whole flock. 



i6o CHRISTS TEA RES 

Euen as a Prince out of his Subiefts goods, hath 
lones, difmes, Subfidies & Fifteenes, fo God out 
of our goods, demaundeth a lone, a tenth, and a 
Subfidie to the poo re. Loe, the one halfe of my 
goods (fayth Zacchsus) I giue to the poore. Is not 
he an ill feruant, that when his Maifter fhall into 
his hands deliuer a large fumme of money, to be 
diftributed amongft the needy and impotent, fhall 
purfe it vp into his owne Coffers, and eyther giue 
them none at all, or but the hundreth part of 
it ? Such ill feruaunts are we. The treafure and 
pofleffions we haue, are not our owne, but the 
lorde hath giuen them vs to giue to the poore, 
and fpend in his feruice : we (very obfequiouflie) 
giue to the poore onely the mould of our treafure, 
and will rather detradt from Gods feruice, then 
detradt from our droffe. No where is pitty, no 
where is pitty, our Houfe muft needes be left 
defolate vnto vs. 

The Idolatrous Gentiles fhall rife vp againft vs, 
that bellowed all their wealth on Fanes and fhrines 
to theyr gods, / and prefents and offerings to their 
Images ; To the true Image of God (which are the 
poore,) wee will fcarce offer our bread-parings. Ths 
Temple of Diana at Ephefus, was two hundred 
yeeres in building by all /4fa. There was none 
that obtained any viftory, but built a Temple at 
his return, to that god (as he thought) which 



OVER JERUSALEM. i6i 

affifted him. Not fo much as the Feuer quartan, 
but the Romaines built a Temple to, thinking it 
fome great God, becaufe it ftiooke them fo : and 
another to /// fortune, on Exquilijs, a Mountaine 
in Rome, becaufe it Ihould not plague them at 
Cardes and Dice. No Feuer quartanes. III fortune 
or Good fortune, may wring out of vs any good 
workes. Our deuotion can away with anie thing, 
but this Pharifaicall almes-giuing. 

Hee that hath nothing to doe with his money 
but build Churches, we count him one of God- 
almighties Fooles, or els (if he beare the name of 
a Wife-man) we tearme him a notable braggart. 
Tut, tut, Almes-houfes will make good ftables, 
and let out in Tenements, yeelde a round fum 
by the yeere. A good ftrong bard hutch, is a 
building worth twenty of thofe Hofpitals and 
Almes-houfes ; Our rich ChuiFes, will rather put 
their helping hands to the building of a prifon, 
then a houfe of prayer. Our Courtiers lay that on 
their backs, which fhould ferue to build Churches 
and fchooles. Thofe Preachers pleafe beft, which 
can fitte vs with a cheape Religion, that preach 
Fayth, and all Fayth, and no Good-workes, but 
to the houfhold of Fayth. 

Minifters and Paftors (to fome of you I fpeake, 
not to all,) tis you that haue brought downe the 
price of Religion ; beeing couetous your felues, you 

N. IV. I I 



1 62 CI/SIS TS TEARES 

preach nothing but couetous dodlrine : your fol- 
lowers feeing you giue no almes, take example (by 
you) to hold in their handes to/& will giue no 
almes. That Text is too often in your mouthes, 
Hee is worfe then an Infidel that -prouides not for 
his wife and family. You doe not cry out for the 
Altar, cry out for money to maintaine poore Schol- 
lers, cry out for more liuing for CoUedges, cry 
out for reliefe for the that are ficke and vifited : 
you rather cry out againft the Altar, cry out 
againft the lyuing the Church hath alreadie. 

It were to be wifhed, that order were taken 
vppe amongft you, which was obferued in S. 
Auguflines time : For then it was the cuftome, 
that the poore fhold begge of none but the 
Preacher or Minifter, and if hee had not to giue 
them, they ftiould exclaime and cry out of hym, 
for not more effeftually moouing and crying out 
to the people for them. Had euery one of you, 
all the poore of your Pariflies hanging about your 
doores, and readie to rent your garments of your 
backes, and teare out your throats for bread euery 
time you ftird abroad, you wold beftirre you in 
exhortation to charity and good workes, and make 
your felues hoarfe, in crying out againft couetife 
and hardnes of hart. 

London, thy hart is the hart of couetoufnes, all 
charitie and compaflion is cleane baniftied out of 



OVER JERUSALEM. 163 

thee : except thou amendeft, lerufalem, Sodome, and 
thou fhall fit downe and weepe together. 

From Ambition & Auarice his fuborner, let 
mee progrefle to the fecond fonne of Pride, which 
is, Vaine-glorie. This Vaine-glory, is any exceffiue 
pride or delight which we take in things vnneces- 
fary ; Much of the nature is it of Ambition, but it 
is not fo daungerous, or conuerfant about fo great 
matters as Ambition. It is (as I may call it) the 
froth and feathing vp of Ambition. Ambition 
that cannot containe it felfe, but it muft hop and 
bubble /aboue water. It is the placing of praife 
and renowne in contemptible things. As he that 
takes a glory in eftranging himfelfe from the attyre 
and fafhions of his owne Country. Hee that taketh 
a glory to weare a huge head of hayre like Abfalom. 
He that taketh a glory in the glyftring of his appar- 
raile and his perfumes, and thinks euery one that 
fees him or fmels him, fhould be in loue with him. 
Hee that taketh a glory in hearing himfelfe talke, 
and ftately pronouncing his words. He that taketh 
a glory to bring an othe out with a grace, to tell of 
hys cofonages, his furfettings, his drunkennes, and 
whoredomes. Hee that (to be counted a Caualeir, 
& a refolute braue man) cares not what mifchiefe 
he doe, whom hee quarrels with, kils or ftabbes. 

Such was Paujanias that kild Phillip of Mace- 
don, onelie for fame or vaine-glory. So did 



i64 CHRISTS TEARES 

Heroftratus burne the Temple of Diana, (whereof 
I talkt in the leafe before,) to gette him an eternall 
vaine-glory. The Spanyards are wonderfull vaine- 
glorious. Many Souldiours are moft impatient 
vaine-glorious, in ftanding vpon theyr honor in 
euery trifle, & bofl;ing more then euer they did. 
They are vaine-glorious alfo in commending one 
another for murders and braules : which (if they 
weighed aright) is the mofl ignominy that may 
be. By a great oth they wil fweare, he is a braue 
delicate fweet man, for he kild fuch & fuch a one : 
as if they fhould fay, Caine was a braue delicate 
fweet man, for killing his brother Abel. He was 
the firfl: that inuented this going into the field, 
and now it is growne to a common exercife euery 
day after meate. Many puny Poets & old ill 
Poets, are mighty vaine-glorious, of whom Horace 
fpeaketh : Ridentur mala qui comfonunt carmina 
verum. Gaudent Jcribentes et Je venerantur et vitro. 
Si taceas laudunt quicquid Jcripfere beati. They/ 
are of all men had in derifion (fayth he), that 
bungle and bodge vppe wicked verfes: but yet 
they doe honie and tickle at what they write, & 
wonderfully to themfelues applaude and prayfe 
themfelues; And of theyr owne accord, (if you 
doe not commend them) they wil openly commend 
themfelues, and count, their pennes blefled what- 
foeuer they inuent. Many excellent Mufitians are 



OtJER JERUSALEM. 165 

odde fantafticke vaine-glorious. There is vaine- 
glory in building, in banquetting, in being Dio- 
genicall and dogged : in voluntary pouerty, and 
deuotion. Great is theyr vaine-glory alfo, that 
will rather reare themfelues monuments of Marble, 
then monuments of good deedes in mens mouthes. 
In a word, as Paule fayth, Non eji Domine in quo 
gloriari pojjim, fed in Cruce Domini lefu Chrifti : 
There is no true glory, all is vain-glory, but in 
the CrofTe of our Lorde lefus Chrift. The lewes 
vaine-glory and prefumptuous confidence in theyr 
Temple, was one of the chiefe finnes that pluckt 
on theyr dejolation. In that Chapter where our 
Sauiour gaue iudgement ouer lerufakm, how bit- 
terly did he inueigh againft the hypocrify and 
vaine-glory of the Scribes and Pharifies. 

Let vs examine what this hypocrifie and vaine- 
glorie was he inueighed fo againft, and fee if there 
be any fuch amongft vs heere in London. 

Firft, he accufeth them, Of binding heauy burdens 
and too grieuous to be borne, and laying them on other 
mens fhoulders, and not moouing them with one finger 
themfelues. That is as much to fay, as States of a 
Country fhoulde make burdenous Lawes, to op- 
prefle and keepe vnder the Communalty, and looke 
feuerely to the obferuation of them, but woulde 
keepe none of them themfelues, nor will not fo 
much as deigne with one finger to touch them. 



1 66 CHRISTS TEA RES 

Secondly, / 'They did all theyr workes to bee Jeene 
of men. So doe they that will doe no good works, 
but to be put in the Chronicles after theyr death : 
fo do they that publiquely wil feeme the moft 
precife iufticiaries vnder heauen, but priuately 
mittigate theyr fentence for mony & gyfts, which 
blind the wife, ^ Jubuert the words of the iuft 
(Exod. 23.) The efpeciall thing Chrift in the 
Pharifies reprooueth that they did to be feene of 
men, was the wearing of theyr large PhilaBeries. 
Thofe PhilaSlaries, (as S. lerom faith : lerom on 
the 23. of Matthew) were broade peeces of Parche- 
ment, wheron they wrote the tenne Commaunde- 
ments, and folding them vp clofe together, bound 
them to theyr fore-heade, and fo wore them alwayes 
before theyr eyes, imagining thereby they fulfilled 
that which was fayd : 'They fhal be alwaies im- 
moueable before thine eyes. That which they had 
alwaies vaine-glorioufly before their eyes, that 
haue we alwaies vaine-gloriouflie in our mouthes, 
but feldom or neuer in our harts. Neuer was fo 
much profeffing, & fo little pradlifing, fo many 
good words, and fo few good deedes. 

The third obiedtion againft the Pharifies, was, 
'That they loued the highefl -places at feafies, the 
chiefe feates in ajfemblies, and greeting in the Market- 
place : Which is as much to fay, as that they were 
arrogant, haughty minded, and infolent: that they 



OUER JERUSALEM . 167 

had no fpyrite of humilitie or meeknefle in them ; 
They were befotted with the pryde of theyr owne 
Angularity, they thought no man worthy of any 
honour but themfelues. By intrufion & not ftand 
ing on curtefie, they gotte'to fitte higheft at Feaftes, 
and be preferr'd in Affembhes: which appeareth 
by that which followeth fome few verfes after: 
For whofoeuer will exalt himfelfe, Jhall he brought 
lowe, and whofoeuer will humble himfelfe, Jhal be 
exalted. Which inferreth, that /they did intrude 
or exalt themfelues, and were not exalted other- 
wife : therfore they ftiould be humbled or brought 
low. Diuers like Pharifies haue wee, that will 
proudly exalt themfelues. 

After thys, our Sauiour breathes out many woes 
againft them. Firft, For Jhutting vp the Kingdom 
of heauen from before men, and neither entring them- 
felues, nor fuffering thofe that would to enter. Next, 
For deuouring widdowes houfes vnder pretence of 
long prayers. Thirdlie, For compaffing Sea and 
Lande to feduce. Fourthly, For theyr falfe and 
fond difiin5fion and interpretation of othes. Fiftlie, 
For tithing mynt and Annife feede and commin, i£ 
leauing weightier matters of the law, iudgement, 
mercy and fidelitie, fore-flowed: for ftrayning at 
a Gnat and f wallowing a Cammell. Sixtly, For 
making cleane the out-fide of the cuppe or the platter, 
when within they were full of bribery and excefje. 



i68 CHRISTS TEARES 

Seauenthly, For they were like vnto whited Tombes, 
which appeare beautifull outward, but within, are 
full of dead mens bones, and all filthines. Eyghtly, 
For they built the 'Tombes of the Prophets and 
garnifht the Sepulchers of the righteous, whofe 
doSirine they refufed to be ruled by. Which of 
all thefe eyght woes but we haue incurred ? 

Peculiarly apply them I will not, for feare their 
reference might be ofFenfiue : but let euery one 
that is guiltie in any of them, apply them priuately 
to himfelfe, leaft euery childe in the ftreete apply 
them openly to his reproofe. 

London, looke to thy felfe, for the woes that 
were pronounced to lerufalem, are pronounced to 
thee. Thou tranfgreffing as grieuoufly as fhee, 
fhalt be puniihed as grieuoufly. Fly from finne, 
take no pride or vaine-glorie in it: for pryde or 
vaine-glory in finne, is a horrible finne, though it 
be without purpofe to finne. Ah what is /finne 
that we ftiould glory in it ? To glory in it, is 
to glory that the deuill is our father. Dooth the 
Peacocke glory in his foule feete ? Dooth he 
not hang downe the tayle when he lookes on 
them ? Doth the Buck (hauing be-filtht himfelfe 
with the female,) lift vp his homes & walke 
proudly to the lawnes ? O no, he fo hateth 
himfelfe, (by reafon of the fl:inch of his com- 
mixture,) that all drouping and languifliing, into 



OUER JERUSALEM. 169 

fome folitary Ditche he with-drawes himfelfe, and 
takes foyle, and bateth til fuch time as there fall 
a great ihowre of rayne, when being thorowly 
wafhed and clenfed, he pofteth back to his foode. 

Of the Peacocke, of the Bucke, nor any other 
brute Beaft, can we be taught to lothe our filth, 
but (contrary to nature,) farre worfe then brute 
beaftes, wee are enamoured of the fauour of it. 
Omne vitium eo ipfo quod vitium eft, contra naturam 
eft (Auguft. lib. 3. de lib. arbit.) Euery vice as 
it is a vice, is contrary to nature. Takes the 
deuill a vaine-glory or pryde that he is exiled 
out of heauen.? No, he rueth, he curfeth, he 
enuies God, men and Angels, that they fliould 
liue in the kingdome of light, & he in the vallie 
of darkneffe. 

What cowarde is there that will bragge or 
glory hee was beaten and difarmed ? If wee had 
the witte to conceiue the bafenefle of finne, or 
from what abiedt Parentage it is fprung, we would 
hate it as a Toade, and flye from it as an Adder. 
Not without reafon haue manie learned Wryters, 
called it Beftiall, for it is all deriued & borrowed 
from Beaftes. Pride and inflamation of hart, we 
borrow from the Lyon, auarice from the Hedg- 
hog, luxury, ryot, and fenfuality from the 
Hogge : and therefore we call a leacherous 
perfon, a boarifh companion. Enuy from the 



170 CHRISTS TEA RES 

Dogge, Ire or wrath from the Wolfe, gluttony / 
or gurmandife from the Beare, and laftly floth 
from the Afle. So that as wee apparraile our 
felues in Beaftes flcinnes, in felfe fame fort we 
clothe our foules in theyr finnes. But if wee did 
imitate ought but the imperfections of Beaftes, 
(or of the beft Beaftes, but the worft Beaftes,) 
it were fome-what : if we had any fpark or tafte 
of theyr perfedlions, wee were not fo to be con- 
demned. We haue no fparke, no tafte, wee are 
nothing but a compound of vncleannes. 

Let vs not glory that wee are men, who haue 
put on the ftiapes of Beaftes. Thrice blefled are 
Beaftes that die foone, and after this life feele 
no hell ; Woe vnto vs, we ftiall, if wee appeare 
to God in the image of beaftes, and foone redeeme 
not from fathan the image of our creation he hath 
ftolen from vs. O finguler fubtilty of our enemy, 
fo to fweeten the poyfon of our perdition, that 
it fhould be more reliftifome and pleafant vnto 
vs, then the ne(5tarized Aqua delejlis of water- 
mingled blood, fluced from Chrifts fide. We 
glory, in that we are in the high-way to be 
throwne from glory : We will not heare our 
Folders or Sheepeheards, that would gather vs to 
glory. Our Lord rode vppon an Afle when hee 
gouerned the lewes, vnder the Law (in comparifon 
of vs,) we are the vnbroken-Colt, (including the 



OVER lERUSALEM. iri 

Gentiles,) which hee commaunded (with the Afle) 
to be brought vnto hytn. Thys thoufand and 
odde hundred yeeres hath he beene breaking vs 
to his hand, & now, (when he had thought to 
haue found vs fitte for the faddle,) we are wilder 
and further of then euer we were. We kicke 
and winche, and will by no meanes endure his 
managing. Wherefore (though vtterly wearied 
with both) better he efteemeth of his old obftinate 
flow Afle, the lewes, (which therfore he caft of, 
for they had tir'd him with continual beating,^ / 
then of the vntoward Colt, (vs the Gentiles) that 
will not be bridled. 

Ambition & vaine-glory, make vs beare vp 
our necks ftiflie, and bend our heads backward 
from the reyne, but age will make vs fl:oope 
thrice more forwarde, & warpe our backs in 
fuch a round bundle, that with declyning, our 
fnoutes fliall digge our graues. 

England thou needfl: not be ambitious, thou 
needft not be vaine-glorious, for ere this haft 
thou been bowed and burdned till thy backe 
crackt. As the Ifraelites were tenne times led 
into captiuity, fo feauen times haft thou beene 
ouer-runne and conquered. In thy ftrength thou 
boafts ; God with the weake confoundeth the 
ftrong. The leaft lifting vp of his hand, makes 
thy men of warre fall backward. Say thou art 



172 CHRISTS TEARES 

walled with Seas, how eafie are thy walls ouer- 
come ? Who fhall defende thy walls if the ciuill 
fworde wafte thee? with more enemies is not 
India befette then thou art. VngratefuUy hath 
God giuen thee long peace 'and plenty, fince 
whereas warre can but breede vices, thy peace 
and plentie hath begotte more finnes, then warre 
euer hearde of, or the Sunne hath Atomi. 

Yet learne to leaue of thy vaine-glory, that 
God may glory in thee. Learne to defpife the 
world, defpife vanitie, defpife thy felfe, to defpife 
defpyfing, and laftlie, to defpife no man. If you 
be of the worlde, you will aiFed: the vain-glory 
of the world : if you be not of the world, looke 
for no glory but contempt from the worlde. It 
lyes in your eledtion to drawe lots, whither you 
will be heyres of the glory eternall, or enioy the 
fhort breath of vaine-glory amongft men. 

The third fonne of Pride, is Atheifme, which 
is when a man is fo timpaniz'd with profperity, 
and entranced from / himfelfe, with Wealth, Am- 
bition, and Vaine-glory, that he forgets he had 
a Maker, or that there is a Heauen aboue him 
which controules him. Too much ioy of this 
world hath made him drunke. I haue read of 
many, whom extreame ioy & extreame griefe 
hath forced to runne mad ; fo with extreame ioy 
runnes he mad, he waxeth a Foole and an Idiote, 



OUER JERUSALEM. 173 

and then hee fayes in his hart, "There is no God. 
Others there be of thefe foule-benummed Atheifts, 
who (hauing fo farre entred in bold blafphemies, 
and Scripture-fcorning ironies againfl: God, that 
they thinke, if God be a God of any iuftice & 
omnipotence, it cannot ftand with that his iuftice 
& omnipotence, to fuffer fuch defpight vn- 
puniflied,) for their. onely refuge, perfwade them- 
felues there is no God, and with theyr prophane 
wits inuent reafons, why there fliould be no 
God. 

In our Sauiours time there were Saduces, that 
denyed the Refurredion ; what are thefe Atheifts 
but Saducasan feftaries that deny the refurredtion ? 
They belieue they muft die, though they beheue 
not the Deitie. By no means may they auoyd 
what they will not admitte. In the very houre 
of death, ftiall appeare to them a God and a 
deuill. In the very houre of death, to Atheifticall 
lulian (who mockingly called all Chriftians GalU- 
leans,) appeared a grizly fhaggy-bodied deuill, 
who for all (at his fight) hee recantingly cryed 
out, V'lcifti Galiliee, vicifli. Thine is the day, 
thine is the viftory 6 man of Galilee : yet would 
it not for-beare him or giue him ouer, till it had 
ftript his foule foorth of his flefhe rinde, and 
tooke it away with him. 

Thofe that neuer heard of God or the deuill 



174 CHRISTS TEA RES 

in theyr life before, at that inftant of theyr trans- 
mutation, fhall gyue teftimony of them. 

This / 1 afTure my felfe, that howe-euer in pride 
of minde, (becaufe they would be different in 
paradoxifme from all the world) fome there be 
that fantafie phylofophicall probabilities, of the 
Trinities vnexiftence, yet in the inmoft recourfe 
of theyr confciences, they fubfcribe to him, and 
confefle him. 

Moft of them, becaufe they cannot groflie 
palpabrize or feele God with their bodily fingers, 
confidently and grofiely difcard him. T^hoje that 
come to God, muft belieue that God is, and that he 
is a rewarder of them that Jeeke him (Hebr. ii.). 
They comming againft God, belieue that he is 
not, and that thofe profper beft, and are beft 
rewarded that fette him at nought. The heauens 
declare the glory of God, ^ the Firmament fheweth 
his handy work, one generation telleth another of 
the wonders hee hath doone : (Pfalm 1 8.) yet will 
not thefe faythleffe contradidours, fufFer any glory 
to be afcribed to him. Stoutly they refragate and 
withftande, that the Firmament is not his handy- 
worke, nor will they credite one generation telling 
another of his wonders. They followe the 
Pironicks, whofe pofition and opinion it is, that 
there is no Hel or mifery but opinion. Impu- 
dently they perfift in it, that the late difcouered 



OVER JERUSALEM. 175 

Indians, are able to fhew antiquities, thoufands 
before Adam. 

With Cornelius 'Tacitus, they make Moyjes a 
wife prouident man, well feene in the Egyptian 
learning, but denie hee had any diuine affiftance 
in the greateft of his miracles. The water (they 
fay) which he ftrooke out of a Rocke in the 
Wildernes, was not by any fupernaturall worke 
of God, but by watching to what parte the 
Wild-afles repayred for drink. 

With Albumazar, they holde that his leading 
the Chyldren of Ifraell ouer the Red-fea, was no 
more but obferuing the influence of Starres, and 
wayning feafon of/ the Moone that with-draweth 
the Tydes. They feek not to know God in his 
workes, or in his Sonne Chrift lefus, but by his 
fubftance, his forme, or the place wherein he doth 
exift. Becaufe fome late Writers of our fide, haue 
fought to difcredite the ftory of ludith, of Sufanna 
and Daniell, and of Bell and the Dragon, they 
thinke they may thruft all the reft of the Bible 
(in like manner) into the lewifh Thalmud, and 
taxe it for a fabulous Legend. 

Thys place ferueth not to ftand vppon proofes, 
or by confutation to confirme principles : neither 
dare I with the weake proppe of my wit, offer to 
vp-holde the high Throne of the Godhead, fince he 
that but ftretcht out his hande to vnder-prop the 



176 CHRISTS TEARES 

Arke falling, was prefentlie ftriken dead. O Lord 
thou haft tenne thoufand ftronger pyllers then I 
am. I am the vnworthieft of all worme-referued 
wretches, once to fpeake of thee, or name thee. 
My fmnes are alwaie before me (Pfalm 5 1 ). Princes 
will not let thofe come before them with whom 
they are difpleafed. I am afraid the congealed 
clowdes of my finne, will not let my prayers come 
neer thee. O fauour thy glory though I haue 
difpleafed thee with follie. I will not bee fo 
vnweaponed-ieopardous, to ouer-throwe both thy 
caufe and my credite at once, by ouer-Atlafing 
myne inuention. That which I vnder-take fhall 
be onely to throw one light Darte at theyr 
faces from a farre, and exhort all able pennes 
to Arme themfelues, again ft thyne Atheifticall 
maledidtours. 

Of Atheifts this age affordeth two forts, the 
inwarde and the outward ; The inwarde Atheift 
is he, that deuoures widowes houfes vnder pretence 
of long prayers, that (like the Panther) hideth his 
face in a hood of Religion, when he goeth about 
his pray. He wold profefle himfelfe / an Atheift 
openly but that (like the Pharifies) he feareth 
the multitude. Becaufe the multitude fauours 
Religion, he runnes with the ftreame, and fauours 
Religion : onely for he woulde be Captaine of 
a multitude. To be the God of gold, he cares 



OVER JERUSALEM. 177 

not how many gods he entertaines. Church- 
rights hee fuppofeth not amifle to bufie the 
Common-peoples heads with, that they fhold 
not fall aboard Princes matters. And as Numa 
Pompilius in Rome, and Minos in Athens, kept 
the people in awe, and thruft what tyrannous 
Lawes they lift vppon them, (the one, vnder pre- 
tence hee did nothing without conference of the 
Nimphe Egeria, the other, vnder colour he was 
infpyred in a certaine hoUowe Caue by lufiter,) 
fo hee makes confcience and the Spyrite of God, 
a long fide-cloake for all his oppreffions and 
pollicies. A holie looke he will put on when 
he meaneth to do mifchiefe, and haue Scripture 
in his mouth, euen whiles hee is in cutting his 
neighbours throate. 

The propagation of the Gofpell, (good Saint- 
like man) hee onely ftiootes at, when vnder 
fuppreffing of Popery, hee ftriues to ouer-throwe 
all Church-lyuings. So that euen as the Gofpell 
is the power of God to faluation, to euery one 
that belieueth, fo is it in him the deuils power 
of beguiling and vndooing, to euery one that 
belieues him. He it is that turneth the truth of 
God to a lye, and buildeth his houfe by hypocrifie, 
that hath his mouth fwept and garnifhed, but in 
his hart a whole Legion of deuils. 

The outwarde Atheift, (contrariwife) with thofe 
N. IV. 12 



i;8 CHRISTS TEARES 

thinges that proceede from his mouth, defileth 
hys hart ; He eftablifheth reafon as his God, and 
will not be perfwaded that God (the true God) 
is, except he make him priuie to al the fecrecies 
of his beginning & gouernment. / Straightly he 
will examine hym where hee was, what he 
did before he created Heauen and Earth ; how 
it is poffible he fhoulde haue his beeing from 
before all beginnings ? Euery circumftance of 
his prouidence hee will runne through, and 
queftion why he did not thys thing, and that 
thing, and the other thing, according to theyr 
humors ? 

Beeing earthlie bodies, (vnapt to afcende,) in 
theyr ambitious cogitation, they will breake ope 
and ranfacke hys Clofet : and if (conueniently) 
they may not come to it, they wil derogate and 
depraue him all they can. Little doe they con- 
fider, that as the lyght which Ihined before P^«/, 
made him blinde, fo the lyght of Gods inuifible 
mifteries, (if euer it fliyne in our harts) will con- 
found and blind our carnall reafon. 

Phylofophies chiefe fulnefle, wifedoms adopted 
Father next vnto Salomon, vnfatiable Arte-fearching 
Ariftotle, that in the rounde compendiate bladder 
of thy brayne, conglobedft thefe three great bodies, 
(Heauen, Earth, and the wide worlde of Waters,) 
thyne Icarian-foaring comprehenfion, tofled and 



OVER JERUSALEM. 179 

turmoyled but about the bounds & beginning 
of Nilus, in Nilus drownd it felfe, being too 
fely and feeble to plunge thorow it. 

If knowledges fecond Salomon, had not know- 
ledge enough to engrafpe one Riuer, and alledge 
probabilitie of hys beginning and bounding, who 
fliall engrafpe or bound the Heauens body ? 
Nay, what foule is fo metaphuficall fubtile, that 
can humoroufly firenize heauens foule, lehouah, 
out of the concealements of hys Godhead ? He 
that is familiar with all earthly ftates, muft 
not thinke to be familiar with the ftate of 
Heauen. The very Angels knowe not the day 
nor houre of the laft Judgement: if they know 
not the day nor houre of the iudgement, / (which 
is fuch a generall thing,) more priuate circum- 
ftances of the God-heade (determinately) they 
are not acquainted with ; And if not Angels, 
(his fandified attendants) much lefle are they 
reuealed to finners. Idle-headed Atheift, ill 
wouldft thou (as the Romans) acknowledge and 
offer facrifice to many gods, that wilt not graunt 
one God. From thy byrth to thys moment of 
thine vnbeliefe, reuolue the diarie of thy memory, 
& try if thou haft nere prayd and beene heard : 
if thou haft beene heard & thy prayer accompliftit, 
who hath heard thee, who hath accompliftit it. 
Wilt thou ratifidely aflirme, that God is no God 



i8o CffRISTS TEARES 

becaufe (like a Noune fubftantiue) thou canft not 
eflentially fee him, feele him, or heare him. 

Is a Monarche no Monarch, becaufe hee reareth 
not his refiant Throne amongft his vtmoft fub- 
ieds ? Wee (of all earthlings) are Gods vtmoft 
fubieds, the laft(in a manner) that he brought 
to his obedience : fhal we then forgette that wee 
are any fubiefts of hys, becaufe (as amongft his 
Angels) he is not vifibly conuerfant amongft vs? 
Suppofe our Monarch were as farre diftanced from 
vs as Conftantinople, yet ftill he is a Monarche, 
and his power vndiminiftied. Indeede fo did our 
Fathers rebel, & forgot they had a King ; when 
Richard de Corde Lvon was warring in the Holy- 
Land, hys owne brother king lohn, forgot that 
he had a brother, & crowned hymfelfe King. 
But God is not abfent, but prefent continuallie 
amongft vs, though not in fight, yet as a Spirite 
at our elbowes euery where, (& fo delight many 
Kings to walke difguifed amongft theyr fubiefts). 
Hee treades in all our fteps, hee plucketh in and 
letteth out our breath as hee pleafeth, our eyes 
he openeth and fhutteth, our feete hee guideth 
as he lifteth. 

Tis / nothing but plenty and aboundance that 
makes men Atheifts. Euen as the Snake which 
the Huft)andman tooke out of the cold and 
cherifht in his bofome, once attained to her liuely 



OUER lERUSALEM. i8i 

heat againe, & growne fatte and lufty, fingled 
him out as the firft, whom fhee might (vngrate- 
fuUy) enuenoume with her forked fting ; So God 
hauing tooke a number of poore out-cafts, (farre 
poorer then poore froft-bitten Snakes), foorth of 
the colde of fcarcity arid contempt, and put them 
in his bofome, cherrifht and profperd them with 
all the bleffings hee could, they (hauing once 
plentifully pickt vp theyr crumbes, and that they 
imagine (without his help) they can ftand them- 
felues,) now fall to darting their ftings of derifion 
at his face, and finding them felues to bee as great 
as they can well be amongft men, grow to enuy 
& extenuate theyr Maker. 

A feruaunt that (of nothing) is waxt great 
vnder hys Maifter, if hys Maifter looke not to 
him, proues the greateft enemy he hath ; Eft- 
foones he will draw all men from hym, and vnder- 
hand difgrace him, to engrofle al in his owne hand. 
None are fo great enemies to God, as thofe that 
(of fmal likelihoods) haue waxt greateft vnder 
him, and haue moft tafted the gracious fprings of 
his prouidence. Oft haue we feene a Begger pro- 
moted, forgette and renounce his owne naturall 
Parents : no meruaile then, if thefe mounted 
Beggers forgette, and wil not acknowledge God, 
theyr common Parent and fofter Father. 

I cannot be perfwaded any poore man, or man 



1 82 CHUISTS TEA RES 

in mifery, (be he not altogether defperate of hys 
eftate) is an Atheift. Mifery (mauger theyr 
hearts) will make them confeffe God. Who 
heareth the thunder, that thinkes not of God? 
I would know who is more feareful to die, or / 
dies with more terror and afrightment, then an 
Atheift. Difcourfe ouer the ends of all Atheifts, 
and theyr deathes for the moft parte, haue beene 
drunken, violent, and fecluded from repentance. 
The blacke fwuttie vifage of the night, and' the 
fhadie fancies thereof, aflertaines euery guilty foule, 
there is a finne-hating God. 

Howe can Bellowes blowe, except there be one 
that bindes and firft imprifons winde in them .'' 
How can fire burne if none firft kindle it.'' How 
can man breathe, except God puts firft the breath 
of life into hym.? Who leadeth the Sunne out 
of his Chamber, or the Moone forth her clowdy 
Pauilion but God .'' Why dooth not the Sea 
fwallow vp the Earth, (when as it ouer-peeres it, 
and is greater then it,) but that there is a God 
that fnafBes and curbes it ^ 

There is a path which no Foule hath known, 
neither the Kytes eyes feene (lob 28.) : the Lyon 
himfelfe hath not walkt in it, nor the Lyons 
whelpes paft thereby. Who then knowes it? 
who is there to trace it ? Hath the vaft azur'd 
Canopy nothing aboue it, where-vnto it is per- 



OUER JERUSALEM. 183 

pendicular knit ? then why doe not all thinges 
wheele and fwarue topfie-turuy? Why breake 
not thunder-bolts through the Clowdes in ftead 
of thrids of rayne ? Why are not Froft and Snow 
vncefTantly in Armes againft the Summer ? 

The excellent compadture of mans bodie, is an 
argument of force enough to confirme the Deity. 

O why fhould I but fquintingly glance at thefe 
matters, when they are fo admirably expatiated 
by auncient Writers ? In the Refolution moft 
notably is thys tribute enlarged. He which 
perufeth that, and yet is* Diagonizd, • Diagoras 
will neuer be Chriftianiz'd. Vniuerfity ''"n™gans.^°^ 
men that are called to preache at the CrofTe and 
the Court, Arme your felues / againft nothing but 
Atheifme, meddle not fo much with Sedls and 
forraine opinions, but let Atheifme be the onely 
ftring you beate on : for there is no Seft now 
in England fo fcattered as Atheifme. In vayne 
doe you preach, in vayne doe you teach, if the 
roote that nourifheth all the branches of fecurity, 
be not thorowly digd vp from the bottome. You 
are not halfe fo wel acquainted, as them that lyue 
continually about the Court and Citty, how many 
followers this damnable paradoxe hath : how many 
high wits it hath bewitcht. Where are they, that 
count a little fmattring in liberall Artes, & the 
reading ouer the Bible with a late Comment, fuffi- 



i84 CHRISTS TEARES 

cient to make a Father of Diuines ? What wyll 
t Disaiowed t^cir \ difalowed Bible, or late Com- 
by Atheists, j^ents helpe them, if they haue no other 
reading to refift Atheifts? Atheifts if euer they 
be confuted, with theyr owne prophane Authors 
they muft be confuted. 

I am at my wits end, when I view how coldly, 
in comparifon of other Countrimen, our Englifh- 
men write. How in theyr Bookes of confutation, 
they fliew no wit or courage, as well as learning. 
In all other things Engli/h men are the ftouteft of 
all others, but beeing SchoUers, and lyuing in their 
owne natiue foyle, theyr braines are fo pefterd with 
full platters, that they haue no roome to beftirre 
them. Fie, fie fhall we becaufe we haue Leade 
and Tynne Mynes in England, haue Leade and 
Tynne Mufes ? For fhame bury not your fpyrits 
in Biefe-pots. Let not the Italians call you dul- 
headed Tramontain. So many Dunces in Cam- 
bridge and Oxford, are entertayned as chiefe mem- 
bers into focieties, vnder pretence, though they haue 
no great learning, yet there is in them zeale and 
Religion, that fcarce the leaft hope is left vs, we 
fhould haue any heereafter but blockes and Images 
to /confute blocks and Images. That of Terence is 
oraculiz'd, Patres aquum cenjere nos adolejcentulos, 
ilico a pueris fieri Jems. Our Fathers are now 
growne to fuch aufteritie, as they would haue 



OUER JERUSALEM. 185 

vs ftraite of chyldren to become old-men. They 
will allowe no time for a gray-bearde to grow in. 
If at the firft peeping out of the fliell, a young 
Student fets not a graue face on it, or feemes not 
mortifiedly religious, (haue he neuer fo good a 
witte, be hee neuer fo fine a Scholler,) he is caft 
of arid difcouraged. They fette not before theyr 
eyes, how all were not called at the firft houre 
of the day, for then had none of vs euer beene 
called. That not the firft fonne that promifed his 
Father to goe into the Vineyarde went, but hee 
that refufed and fayd he would not, went. That 
thofe bloflbmes which peepe foorth in the begin- 
ning of the Spring, are froft-bitten and die, ere 
they can come to be fruite. That religion which 
is foone rype, is foone rotten. 

Too abortiue reuerend Academians, doe you 
make your young plants? Your preferment 
(following the outward appearance,) occafioneth 
a number of yong hypocrites, who elfe had neuer 
knowne any fuch finne as diffimulation, and had 
beene more knowne to the Common-wealth. It is 
onely ridiculous dul Preachers, (who leape out of 
a Library of Catechifmes, into the loftieft Pulpits) 
that haue reuiued thys fcornefuU Sedte of Atheifts. 
What Kings embaflage would be made account 
of, if it ftiould be deliuered by a meacocke and 
an ignorant.? Or if percafe he fend variety of 



i86 CHUISTS TEARES 

Embafladors, and not two of them agree in one 
tale, but to be deuided amongft themfelues, who 
will harken to them ? Such is the deuifion of 
Gods Embafladors heere amongft vs, fo many 
cow-baby-bawlers, and heauy-gated lumberers, 
into / the Miniftry are ftumbled, vnder thys 
Colledge, or that Halls commendation/ that a 
great number had rather heare a iarring blacke- 
fant, then one of theyr balde Sermons. 

They boldly will vfurpe Moyjes chayre, without 
anie ftudy or preparation. They would haue 
theyr mouthes reuerenced as the mouthes of the 
Sybils, who fpoke nothing but what was regiftred ; 
Yet nothing comes from theyr mouthes, but groffe 
fuU-ftomackt tautology. They fweat, they blunder, 
they bounce & plunge in the Pulpit, but all is 
voyce and no fubftance : they deafe mens eares, 
but not edifie. Scripture peraduenture they come 
of thicke and three-folde with, but it is fo vgly 
daubed, plaiftred, and patcht on, fo peeuifhiy 
fpeckt & applyde, as if a Botcher (with a number 
of Satten and Veluette ftireddes) fhould cloute 
and mend Leather-doublets & Cloth-breeches. 

Gette you fome witte in your great heades, 
my hotte-fpurd Diuines, difcredite not the Gofpell: 
if you haue none, damme vp the Ouen of your 
vttrance, make not fuch a bigge found with your 
empty vefTels. At leaft, loue men of witte, and 



OUER lERUSALEM. 1S7 

not hate them fo as you doe, for they haue what 
you want. By louing them and accompanying 
with them, you fhall both doe them good and 
your felues good ; They of you, fhall learne 
fobriety and good life, you of them fhal learne 
to vtter your learning, and fpeak mouinglie. 

If you count it prophane to arte-enamel your 
fpeech to empeirce, and make a confcience to 
fweeten your tunes to catch foules, Religion 
(through you) fhal reape infamy. Men are men, 
and with thofe thinges muft bee mooued, that 
•men wont to be mooued. They muft haue a 
little Sugar mixt with their foure Pylls of reproofe, 
the hookas / muft be pleafantly baited that they 
bite at. Thofe that hang forth theyr hookes and 
no bayte, may well enough entangle them in the 
weeds, (enwrap themfelues in contentions,) but 
neuer winne one foule. Turne ouer the auncient 
Fathers, and marke howe fweete and honny-fome 
they are in the mouth, and how muficall & 
melodious in the eare. 'No Orator was euer 
more pleafingly perfwafiue, then humble Saint 
Augufline. Thefe Atheifts (with whom you are 
to encounter) are fpeciall men of witte. The 
Romifti Seminaries, haue not allured vnto them 
fo many good wits as Atheifme. It is the fuper- 
aboundance of witte that makes Atheifts : wil 
you then hope to beate them down with fufty 



1 88 CHRISTS TEA RES 

brown-bread dorbellifme ? No, no, either you 
muft ftraine your wits an Ela aboue theyrs, and 
fo entice them to your preachings, and ouer- 
turne them, or els with difordred hayle-fhotte of 
Scriptures fliall you neuer fcare them. 

Skyrmifhing with Atheiftes, you muft behaue 
your felues as you were conuerting the Gentiles. 
All antique hyftories you muft haue at your fingers- 
end. No Phylofophers confeffion or opinion of 
God, that you are to be ignorant in. Ethnicks, 
with their own Ethnick weapons you muft affayle. 
' Infinite laborinths of bookes he muft run thorough,, 
that will be a compleate Champion in Chrifts 
Church. Let not floth fauouring innouation abufe 
you. Chrift when he fayd, Tou muft forfake all 
and follow him, meant not you fhould forfake all 
Artes and follow him. 

Luke was a Phyfition and followed him. 
Phyfitions are the onely vp-holders of humane 
Artes. Paull was a Pharifie, & brought vp in 
all the knowledge of the Gentiles, and yet he was 
an Apoftle of lefus Chrift. Though it pleafed our 
louing crucified Lord, during his refidence heere, / 
vppon earth, myraculoufly to infpyre poore Fiftier- 
men, and difgregate his gifts from the ordinarie 
meanes, yet fince his Afcention into heauen, meane- 
lefle miracles are ceafed. Certaine meanes hee 
hath affigned vs, which he hath promifed to 



OUER JERUSALEM. 189 

blefle, but without means no bleffing hath he 
warrantizd. 

When the deuill woulde haue had him of ftones 
to make Bread, he woulde in no kind confent : no 
more will hee confent of blockes and ftones in thefe 
dayes, to make diftributers of the Bread of lyfe. 
What are Aftes, that will take vppon them to 
preach without gyfts, but Bread made of ftones ? 
Euen as God fayde vnto Adam, Hee Jhould gette 
or earne his Breade with the fweate of hys browes, 
fo they that wil haue heauenly Bread enough to 
feede themfelues and a family, (which is a Con- 
gregation or flocke,) muft earne it, and gette it 
with the fweate of their browes, with long labour, 
ftudy & induftry, toile and fearch after it. 

No one Arte is there, that hath not fonie 
dependance vpon another, or to whofe toppe or 
perfedtion we may climbe, without fteppes or 
degrees of the other. Humaine Artes are the 
fteppes and degrees Chrift hath prefcribed and 
affign'd vs, to climbe vp to heauen of Artes by, 
whi"ch is Diuinity. He can neuer climbe to the 
toppe of it, which refufeth to climbe by thefe 
fteppes. No knowledge but is of God. Vn- 
worthy are wee of heauenly knowledge, if we 
keepe from her any one of her hand-maydes. 
Logique, Rethorique, Hiftory, Phylofophy, Mu- 
fique. Poetry, all are the hand-maides of Diuinitie. 



190 CHRISTS TEARS S 

Shee can neuer be curioufly dreft, or exquifitely 
accompliflit, if any one of thefe be wanting. 

God delighteth to be magnified in all his Crea- 
tures, efpecially, in all the excellenteft of his Crea- 
tures. Artes are / the excellenteft of hys Creatures, 
not one of them but defcended from his Throne. 
What fayth Dauid^ Prayje the Lor a Sunne i£ 
Moone, prayfe him ye bright Jiars, frayje him heauen 
of heauens, and waters that he aboue the heauens 
(Pfalm 148.) That is, prayfe the Lord Meta- 
phuficall Phylofophy, which art conuerfant in 
all thefe matters. Into the maieftie and glory 
of the Sunne and Moone, thou feeft, the bright 
Starres predominance and moouing thou knowft, 
the heauen of heauens, and waters that be aboue 
the heauens, (in part though not at large) thou 
comprehendeft : therefore prayfe him in all thefe. 
Take occafion (Preachers in your Sermons) for 
the wonders and fecretes thefe include, to extoll 
his magnificent Name, and by humaine Arts 
abftrafts to glorifie hym. Prayje the Lord, (thus 
Dauid proceedes) yee Dragons and all deepes, Fyre, 
Hayle, Snow, and vapours, ftormy winds and tempejls, 
execute his word. Mountaines £5? hils, fruitfull 
trees and all Cedars, Beajls and Cattell : creeping 
thinges and feathered foules. Princes and ludges 
of the world, yong men and Maydens, olde men 
and chyldren, prayfe yee the Name of the Lord. 



OUER lERUSALEM. igi 

So that it is lawful! to execute his worde, that 
is, in preaching of his word, by fimilitudes and 
comparifons, drawne from the nature & property 
of all thefe, to laude and amplifie the eternity of 
his Name. Chrift, he drewe comparifons from 
the hayres of a mans head, from vineyards, from 
Fig-trees, from Sparrowes, from Lillies and a 
hundred fuch like. Wee (in this age) count him 
a Heathen Diuine, that alleadgeth any illuftration 
out of humaine Authors, & makes not al his 
fermons concloutments of Scripture. 

Scripture we hotch-potch together, & doe not 
place it like Pearle and Gold-lace on a garment, 
heere & there to / adorne, but pile it, and dunge it 
vpon heapes, without vfe or edification. We care 
not howe we mifpeake it, fo we haue it to fpeake. 
Out it flyes Eaft and Weft ; though we loofe it 
all it is nothing, for more haue we of it, then we 
can well tell what to doe withall. Violent are the 
moft of our packe-horfe Pulpit-men, in vomiting 
theyr duncery. Their preachings feeme rather 
peftilential frenzies, then any thing els. They 
writhe Texts lyke waxe, and where they enuie. 
Scripture is theyr Champion to fcold, and though 
a whole month together fo they fhould fcold, they 
woulde not want allegations to caft in one anothers 
teeth. Non fuit fie a principio, I wis it was not 
fo in the Primitiue church, but in our Church 



192 CHRISTS TEARES 

euery man will be a primate, euery man will be 
Lord & King ouer the flock that he feedes, or elfe 
he will famifli it. Thys is erring from my fcope : 
of the true vfe of the Scripture I am to talke. 

Scripture, if it be vfed otherwife then as the laft 
feale to confirme any thing, if it be triuially or 
without neceflitie, cald vnto witnefTe, it is a flatte 
taking of the Name of God in vaine. The phrafe 
of Sermons, as it ought to agree with the Scripture, 
fo heede muft be taken, that theyr whole Sermons, 
feeme not a banquet of broken fragments of Scrip- 
ture ; that it be not vfd as the corner fi:one, to 
clofe vp any building ; that they gather fruite, 
and not leaues : proofes and not phrafes onely out 
of the Bible. As in battaile we vfe the weapons 
and Engines of all Nations, fo embattailing our 
felues againft finne, we muft vfe the weapons and 
Arts of all Nations : Scripture mu{l be referued 
as the laft volley of the viftorie. It is the great 
Ordinaunce which muft play vppon our enemies, 
in the end & chiefe hazarde of the fight. If we 
refufe with Demojlhenes, to referue all our weightie 
argu/ ments till the latter end, like the French-men 
wee ftiall fight valiantly at the firft, but quaile in 
the midft. 

Scripture is the chiefe power of God to falua- 
tion. Generals in a pitcht fielde, will not thruft 
foorth theyr chiefe power firft. By little, and 



OUER JERUSALEM. 193 

little, they will trayne theyr enemy out of order 
with light onfettes. Hee that will afcend, muft 
from the low valleys creepe vp hygher and 
higher ; with one caper or iumpe, is not the 
Mountaine of Theology to be fcaled. This is it 
I contende, that Starres haue theyr thrones of 
illumination allotted them in the Firmament, as 
well as the Sunne & Moone: that humaine writers 
haue theyr vfe of reprouing vices, as well as the 
Scriptures. It is an eafie matter to prayfe God, in 
that wherein hee hath placed the efpeciall ftate- 
houfe of his praifes. Hee which out of the 
barraineft, and bareft parts of the Lords dominion, 
fhaU accumulate and leuy to his Treafury, a 
greater tribute then he hath out of his richefl: 
Prouinces, ftiall hee not (of all other) doe him 
the mott remunerableft feruice ? Malicious and 
maleuolent are they, that will exclude any one 
Arte, or Athenian or Romane Author, any one 
creeping worme or contemptible creature, from 
bearing witnefTe of God. 

Paule alleaged diuers, verfes out oi Heathen 
PoetSj as out of Epemenides, Aratus, Menander, 
Theocritus : nay, what place is it in ' the Scripture, 
where the holie Ghoft doth not ftoope himfelfe 
to, our capacities, by humaine Metaphors & 
fimilitudes? Our Atheift we haue in hand, with 
nothing but humaine reafons will bee rebutted. 

N. IV. 1.3 



194 CfflilSTS TEARES 

Vaunt you yee fpeake from the. holy Ghoft neuer 
fo, if you fpeake not in compaffe of his fiue 
fences-, hee will defpife you, and floute you. He 
hearing euery one (that in the Pulpit talkes 
affedtedly, coldly, crabbedly, or abfurdly,) / fay, 
Hee talkes from the mouth of God, makes both 
an obloquy of Gods mouth , and the Miniftrie. 
But ill fhall his fcofFes profper with him ; When 
hee thinks he hath wonne the greateft prize to 
his witte, in putting downe God, God in iudge- 
ment Ihall arife and reproue him. At the day 
of death, and at the day of iudgement, hee fhall 
reprooue him ; fight-killingly with his clufterd 
browes, and clowde-begetting frownes, lie fhall 
teache him, both that he is, and what he is. 

Reuerend Ecclefiafticall Fathers, and other 
fpeciall-titled Church fubftitutes, you it concerneth ; 
your kingdome (by thefe Atheifts) is called in 
queftion, in calling Gods kingdome in queflion. 
Profecute with all your authority, thefe Por- 
fhirian deriders. Imitate the Athenians, who 
committed Anaxagoras to pryfon, and but for 
Pericles, had put him to death, for writing but 
a Booke of the Moones eclipfes ; after by them 
fhee was receiued for a Goddefle. If they fo farre 
purfued the difgrace of a feyned GoddefTe, be you 
twife as zealous, in reuengihg the difparagement 
of .the true and euer-lyuing God. 



OVER lERU SALEM. 19s 

Proclaime difputations, threaten puniHiments, 
bee vehement in your Sermons; whatfoeuer you 
write or fpealce, intende it againft Atheifme. 
Atheifme hath ouer-fpread vs, our ouer-throw, 
your ouerthrowe it will be, except (in time) you 
preuent it. Fall England, farewell peace, woe- 
worth our Weale and tranquillitie, if Religion 
bids vs fare-well. Our houfe fhall be left defolate 
vnto vs, for Chrift of vs is left defolate and 
forfaken. 

The fourth fonne of Pryde, is Difcontent, which 
whomfoeuer it thoroughly enhabiteth, it carrieth 
cleane away to extreames. If it light on a poore 
man that hath no / meanes to profecute it, it 
cutteth him of prefentlie. If on a man of 
puifTance, (be he not more then mother-witted 
circumfpeft,) to him and his family it is no lefTe 
fatall. Generally it is grounded on pryde, as 
when a man talceth vnto him a minde aboue his 
byrth or fortune, and is not able to goe through 
with it. When hee hath refolued to prize him- 
felfe thus great, and fo great, & fome man (as 
proude as himfelfe) comes and vnderbids him, 
and out-braues him. And thirdly, when (on iuft 
demerits) hee hath builded but meane hopes, 
and thofe not onely die in the dull, but hys iuft 
demerits indignly draw vnto him vniuft hatred. 
For fuch is great mens manner ; any one that is 



196 CHRISTS TEARES 

troublefome to them, or that they are indebted 
to, and cannot well recompence, they come to hate 
deadly. 

There is a Difcontent, proceeding from a 
natural melancholie humour, or caufed by furfet 
or mifdiet. Some by ouer-ftudying, come to be 
difcontent and dogged. I haue knowne many, 
whom fhrewd or light hufwiues to theyr wiues, 
vnthrift obftinate chyldren, futes in Lawe ouer- 
ruled by Letters from aboue, haue caufed to 
languifh, and droupe away in difcontent. The 
fruites of Difcontent, are bannings, curfings, fecrete 
murmurings, out-rage, murder, iniuftice, all which 
are high treafonous trefpaffes againft God. 

The deuill is the Father of Difcontent. One 
of the greateft miferies of the damned, fhall be 
difcontent. Nothing fo much prouoketh God to 
iudgement as difcontent. Hee deftroyed the 
chyldren of Ifraell whiles the meate was in their 
mouthes, in the Wildernes, for murmuring or 
being difcontent : theyr difcontent was fayd to 
afflid: him. Many a tyme and oft haue they 
afflidted me, euen from my youth vp, faith Dauid 
in Gods perfon, fpeaking / of theyr repyning at 
the waters of ftrife. Therfore whofoeuer is 
difcontent, with any crofTe or calamitie the Lord 
layeth vppon him, afflideth God, and muft looke 
for fpeedy confufion. Nothing in this life re- 



OUER JERUSALEM. ig7 

uengeth he fo much as it. Hence it is fo many 
ftabbe, hang, and drowne themfelues, and thereby 
endaunger theyr own foules beyond niercy. It 
is the grieuoufefl: fentence God can pronounce 
againft man, as to be his owne Executioner : 
whereby it appeareth, that Difcontent is the 
grieuoufeft finne that man can commit. 

When did you euer heare of any but the dis- 
contented man, that offered violence to himfelfe ? 
What is the finne againft the holy Ghoft, (which 
Auguftine concludeth to be nothing, but Dejferatio 
morientiSy to gyue vp a mans foule in defpayre,) 
but a fpeciall branch of difcontent } Wherfore 
did our Sauiour thunder foorth fuch a terrible woe 
againft the caufers of offence, or difcontent, but 
that it was the moft heynous fcourge-procuring 
tranfgreffion of all others ? 

lonas the Lords annoynted Prophet, for he was 
difcontent, and grudged when he ftiould haue beene 
fent vnto Niniui, had a torment like hel (for the 
time) inflifted vpon hym. In the Whales belly, 
full of horror, difpaire, ftinche and darknes, three 
dayes and three nights hee was ftiut. Hardly 
can God abftaine from throwing any man downe 
into Hell, that is vpbraidingly dyfcontent. As 
the merry man (of all other,) beft thriueth in that 
he goes about, fo the difcontented man (of all 
other,) is moft fore-fpoken and vnluckie in hys 



198 CHRIS TS TEARS S 

enterprifes. Fewe difcontented men fhall you 
obferue, that gyue vp the ghoft in theyr bedds. 

There is a Difcontent contrary to Pryde, which 
is moft pleafing to God : which is when a man 
grieues and / is difcontent, becaufe he cannot 
chufe but finne and rebell againfl: God. As alfo 
when he is wearied and difcontent with the 
vanities of the world. So was the Preacher, 
when he cryed, Vanity of vanities, & all thing\s'\ is 
vanitie. 

There is a tollerable Difcontent hkewife, which 
Dauid and lob had, when they complayned that 
the Tabernacles of Robbei;s did profper, and they 
were in fafetie that prouokt God. But fo little 
of this true difcontent is there in London, that 
(almoft) there is no content in it, but in robbing 
and prouoking God. Sinne is no fin, (faith an 
auncient Father,) except it be voluntary, and wee 
take a content in committing it. Who is there 
that oppreffeth, committeth adultery, is prodigall, 
^ fweareth or forfweareth, but taketh a content in 
committing it .'' There wee place content, where 
we fhould take vp difcontent, and there are we 
difcontent, where wee fhulde repofe or abide 
gladnes and fehcity. We are difcontent, if wee 
haue our finnes rypt vp fharply. We are difcon- 
tent, if we be detained on the feruice of God, 
but halfe an houre extraordinary. We are difcon- 



OUER JERUSALEM. 199 

tent if we be conftrained to gyue to the poore. 
Euery man heere in London, is difcontent with 
the ftate wherein hee liues. Euery one feeketh to 
vndermine another. No two of one trade, but as 
they are of one trade, enuy one another. Not 
two conioyned in one office, but ouer-wharfc &; 
emulate one another, and one of them vndoes 
what the other hath done. 

The Court is the true kingdom of difcontent. 
There Pryde raigning moft, Difcontent cannot 
chufe but be a hanger on. No confpiracie, or warre 
(ciuil or outward) but firft fpringeth from difcon 
tent. What makes a number of our wanton wiues 
in London, confpyre the deaths / of theyr old 
doting hufbands, but the difcontent of a death- 
cold bed .? Dyfcontent makes Hereticks. Difcon- 
tent is the caufe of all the Traytors beyond Sea. 
Difcontent, caufed lerufalems houfe to be left 
defolate vnto her. Dyfcontent (6 London,) will 
be thy deftitution, if thou takeft not the better 
heede. 

The fift Sonne of Pryde, is Contention, which 
beeing the youngeft fonne hee hath, is harder to 
bee yoked or kept in, then any of the other foure. 
It is euer in Armes, neuer out of brabblements. 
Looke what Ambition, Vaine-glory, Atheifme, 
Difcontent, ihal confult or deuife, it ena6teth, and 
goes thorowe with. It is the Lawyers lyuing, the 



200 CHRISTS TEARES 

Hereticks foode, the Swizers houfe and Lande, 
No Crowne but hee challengeth a ifhare in. No 
Church but hee will be of. On words, amphibo- 
logies, asquiuocations, quiddities and quantities, he 
ftands. Hee hunteth not after truth, but ftrife. 
He coueteth not fo much to ouer-come, as 
contend. 

Thefe two lyttle words. Ex and Ter, (as 
Cornelius Agrippa hath obferued,) held the Greeke 
& Latine Churches play, many yeeres together ; 
they litigioufly debating, whether the holy Ghoft 
proceeded of the Father and the Sonne, or not of 
the Sonne, but of the Father by the Sonne. So 
thys word Niji in thys fentence, Niji manducaue- 
ritis carnem, fette all the Counfayle of Bajill in 
an vproare. Thys word Donee, as lofeph non 
agnouit vxoremjuam donee, lofeph knewe not hys 
wife vntill, caufed the Antidicomariatans, and 
Eludians, to denie the perpetuall virginity of the 
Virgine Mary. With a thoufand fuch errors. 
Contention rayfeth his Kingdome. 

Our Diuines in thefe dayes, (though they yet 
retaine many contentions of the olde Churches,) 
haue founde out certaine newe ones of theyr 
owne. They contende about / {landing and fitting, 
about formes & fubftances, about profcription and 
confufion of prayers. They argue. An ater fit 
contrarius albo, whether it bee better to weare a 



OUER JERUSALEM. 201 

white Surplefle, or a blacke gowne, in miniftring 
the Sacraments? Which is like the conflift in 
Rome, betwixt the Augujiine Fryers and the 
vulgar Chanons, whether Augujiine did weare a 
blacke Weede vppon a white Coate, or a white 
Weede vppon a blacke Coate. Lyke the Geome- 
tritians, they fquare about poynts and lynes, and 
the vtter fhew of things. As, this poynt is too 
long, thys poynt is too-fliort, thys figure is too- 
much affedted, thys lyne runnes not fmooth, thys 
fillogifme limpeth. As Preachers, they labour not 
to fpeake properly, but intricately. In fteade of 
Bread, they gyue the chyldren of theyr Miniftry, 
ftones to throwe at one another : and in ftead of 
Fifh, Serpents to fting one another. In the 13. 
of Mathew, the Sower that went forth to fow, 
fcattered fome feede by the High-way fide, which 
the Foules of the ayre peckt vp : not vnlike to 
them, whofe Hawkes and Field-fports, peck vp all 
the feedes of Chriftanity that fhould be fowne in 
theyr harts ; And a myllion of others, whofe eyes 
the Foules of the valley pecke out, before the 
feede of faluation can haue any rooting in theyr 
foules. 

Other feede the Sower fcattred amongft fl:ones, 
and the Sunne arifing, it withered for want of 
earth, refembling thefe ftony fl:reetes of London., 
where nothing will fpring vp but oppreffion. 



202 CHRIS TS IE A RES 

auarice, and infidelity. Other feede he difperft 
.amongft thornes, and the thornes crept aloft and 
choked it. To thofe thornes I compare thefe 
thorny Contentioners, that choake the Word of 
God, with foolifli controuerfies, and friuoJous 
queftions. Euen as the Spyrite ledde our Sauiour 
afide into the Wildernefle / to bee tempted, fo are 
there wicked fpyrits of Contention amongft vs, 
that leade men afide into the woods and folitary 
places, to be tempted. Let any (bee he the verieft 
block-head vnder heauen) raife vp a fadion, and 
he fhall be followd & fupported. Engliflimen 
are al for innouatio, they are cleane fpoiled if 
once in 20. yeres, they haue not a new falhion of 
religion. Somtimes Vitia Junt ad virtutem occajio. 
Contention is the occafion of feeking out the 
truth : but our Contentions (for the moft part,) 
are the feeking to proue truth, no truth, after fliee 
is once founde out : and preferring probability 
before manifeft verity. We will not try her by 
her Peeres, (which are the beft expofiters,) and 
auncient Fathers, but by the litterall Law, eyther 
not expounded, or newe expounded, without any 
Queft of Church decretals or Cannons. 

Were it not that in reprouing Contention, I 
might haply feeme contentious, I woulde wade a 
little farther in thys fubied. Yet it were to no 
end, fince fire the more it is ftyrred vppe, the 



OUER JERUSALEM. 203 

more it burneth : and herefie, the more it is ftird 
and ftroue with, the more vntoward it is. Nought 
but fharpe difcipline, is a fitte difputant with 
fnarling fcifmatiques. The Ifraelites, for they 
rooted not out the remnant of the Gentile Nations 
fro amongft them, they were as goades in theyr 
fides, and thornes in their noftrils :'fo if wee roote 
not out thefe remnants of Schifmatiques from 
amongft vs, they will be as goades in our fides, 
and thornes in our noftrils. Melius eft vt fereat 
vnus, quam vt fereat vanitas : It is better that 
fome fewe perrifti, then vnity perrifli. 

London, beware of Contention, thou art counted 
the nurfing-mother of Contention. No Seft or 
Scifme but thou afFordeft Difciples to. If thou 
beeft too greedie of innouation / and contention, 
the fword of inuafion and ciuill debate, fiiall leaue 
thy houfe defolate vnto thee. 

Nowe come I to the Daughters of Pryde : 
whereof Difdaine is the eldeft. 

Difdayne is a vice, in comparifon of which. 
Ambition is a vertue. It is the extreame of 
Ambition. It is a kind of fcorne, that fcorneth 
to be compared to any other thing. None are 
more fubied; vnto it, then fayre women, for they 
difdaine any one ftioulde be helde as fayre as they. 
They difdaine any ftiould goe before them, or fit 
aboue them. They difdayne any fhoulde be brauer 



204 CHRIS TS TEA RES 

then they, or haue more abfolute pennes entertaynd 
in theyr prayfes then they. Thys woman difdaines 
any but fhe, fliould carry the credite of wit : another, 
that any flioulde fing fo fweet as fhee ; a thyrd, 
that any fhould fette forth the porte and maieftie, 
in gate and behauiour like vnto her. Onely for 
difdaine and preheminence, theyr Hufbands and 
theyr Loues, they draw fundry times into neuer 
dated quarrels. 

Such difdayne and fcorne was betwixt the wiues 
of lacoh, Rachell and Leah, becaufe the one had 
chyldren, and the other none. Such difdayne was 
betwixt Sarah and Hagar. There was difdaine or 
ftiouldring amongft the Difciples, who fhould be 
greateft. lofephs Brethren, difdained theyr Father 
fhould loue hym, better then he did them. Diues 
difdayned Lazarus. In London, the ritch difdayne 
the poore. The Courtier the Cittizen. The 
Cittizen the Countriman. One Occupation dis- 
dayneth another. The Merchant the Retayler. 
The Retayler the Craftfman. The better fort of 
Craftfmen the bafer. The Shoomaker the Cobler. 
The Cobler the Carman. One nyce Dame, dis- 
daynes her next neighbour fhulde haue that 
furniture to her houfe, or dainty diflie or deuife, 
which / {he wants. Shee will not goe to Church, 
becaufe fhee difdaines to mixe herfelfe with bafe 
company, and cannot haue her clofe Pue by 



OUER JERUSALEM. 205 

herfelfe. She difdaines to weare that euery one 
weares, or heare that Preacher which euery one 
heares. So did lerujalem difdaine Gods Prophets, 
becaufe they came in the Hkenefle of poore men. 
Shee difdayned Amos, becaufe he was a keeper of 
Oxen (Amos i.), as alfo the reft, for they were of 
the dregges of the people ; But theyr difdayne 
profperd not with the, theyr houfe for theyr 
difdayne, was left defolate vnto them. 

London, thy houfe (except thou repents) for thy 
dyfdayne, fhall be left defolate vnto thee. 

The fecond Daughter of Pryde, is Gorgeous 
attyre. Both the Sonnes and Daughters of Pride, 
delight to goe gorgeoufly. As Democritus fette 
vp hys brafen fhield againft the Sunne, to the 
intent that (continually gazing on it,) he might 
with the bright refledion of his beamy radiation, 
feare out hys eyes, and fee no more vanities, fo 
fette they theyr ritch embroydred futes againft the 
Sunne, to dazle, daunt and fpoyle poore mens eyes 
that looke vpon them. Lyke Idols, not men, 
they apparraile' themfelues. Blocks and ftones 
by the Panims & Infidels, are ouer-gilded, to be 
honored and worftiipped : fo ouer-gilde they them- 
felues, to bee more honoured and worftiipped. 

The women would feeme Angels heere vpon 
earth, for which (it is to be feared) they will 
fcarce lyue wyth the Angels in heauen. The 



2o6 CHRISTS TEARES 

ende of Gorgeous attyre (both in men and women,) 
is but more fully to enkindle flefhly concupifcence, 
to affift the deuill in luftful temptations. Men 
thinke that women (feeing them fo fumptuously 
pearled & befpangled,) cannot chufe but offer 
to / tender theyr tender foules at theyr feete. The 
weomen, they thinke, that (hauing naturally cleare 
beauty, fcortchingly blazing, which enkindles any 
foule that comes neere it, and adding more Bauines 
vnto it of lafciuious embolftrings,) men fhould euen 
flafh their harts (at firft fight,) into the purified 
flames of theyr faire faces. 

Euer fince Euah was tempted, and the Serpent 
preuailed with her, weomen haue tooke vpon them, 
both the perfon of the tempted, and the tempter. 
They tempt to be tempted, and not one of them, 
except file be tempted, but thinkes herfelfe con- 
temptible. Vnto the greatnefl'e of theyr great 
Grand-mother Euah, they feeke to afpire, in being 
tempted and tempting. If not to tempt, and be 
thought worthy to be tempted, why dye they & 
diet they theyr faces with fo many drugges as they 
doe, as it were to corred Gods work-manfhip, 
and reprooue him as a bungler, and one that is not 
his crafts Maifter .'' Why enfparkle they theyr 
eyes with fpiritualiz'd difl:illations } Why tippe 
they theyr tongues with Aurum fotabile ? Why 
fill they vp ages frets with frefli colours ? Euen 



OUER JERUSALEM. 207 

as Rofes and flowers in Winter, are preferued in 
clofe houfes vnder earth, fo preferue they their 
beauties, by continuall lying in bed. 

luft to Dinner they will arife, and after Dinner, 
goe to bedde againe, and lye vntill Supper. Yea^ 
fometimes (by no ficknes occafioned) they will lye 
in bedde three dayes together : prouided euery 
morning before foure a clock, they haue theyr 
brothes, & theyr Cullifes, with Pearle and Gold 
fodden in them. If haply they breake theyr 
houres, and rife more earlie to goe , a banquetting, 
they 1 ftande pradbifing halfe a day with theyr 
Looking-glafTes, howe to peirce and to glaunce, 
and looke alluringly / amiable. Theyr feete are not 
fo wel framed to the Meafures, as are theyr eyes 
to moue and bewitch. Euen as Angels are painted 
on Church-windowes, with glorious golden fronts, 
befette with Sunne-beames, fo befet they theyr 
fore-heads on eyther fide, with, glorious borrowed 
gleamy buihes ; which rightly interpreted, ftiold 
fignifie beauty to fell, fince a bufhe is not elfe 
hanged forth, but to inuite men to _ buy. And 
in Italy, when they fette any Beaft to fale, they 
crowne his heade with Garlands, and be-deck it 
with gaudy bloffoms, as full as euer it may flick. 

Theyr heads, with theyr top and top gallant 
Lawne-baby caps, and Snow-refembled filuer curl- 
ings, they make a playne Puppet ftage of. Theyr 



2o8 CHRISTS TEARES 

breafts they embulke vp on hie, and theyr round 
Rofeate buds immodeftly lay foorth, to fhew at 
theyr handes there is fruite to be hoped. In theyr 
curious Antick-wouen garments, they imitate and 
mocke, the Wormes and Adders that muft eate 
them. They ihew the fwellings of their mind, 
in the fwellings and plumpings out of theyr 
apparrayle. Gorgeous Ladies of the Court, neuer 
was I admitted fo neere any of you, as to fee 
how you torture poore olde Time with fpunging, 
pynning and pounfing : but they fay, his ficle you 
haue burft in twaine, to make your Periwigs more 
eleuated arches of. 

I dare not meddle with yee, fince the Phylo- 
fopher that too intentiuely gaz'd on the Starres 
ftumbled & fell into a ditch : and many gazing 
too immoderately on our earthly ftarres, fal in the 
end into the ditch of all vncleannefle. Onely thys 
humble caueat let me giue you by the way, that 
you looke the deuill come not to you, in the 
likenes of a Tayler or Painter ; that howe euer 
you difguife your bodies, you lay not on your 
colours fo thick that / they fincke into your foules. 
That your fkinnes beeing too white without, your 
foules be not al black within^ 

It is not youi- pinches, your purles, your floury 
laggings, fuperfluous enterlacings, and puffings 
vppe, that can any way offend God, but the puffings 



OVER lERUSALEM. 209 

vppe of your foules, which therein you exprefle. 
For as the byting of a bullet, is not that which 
poyfons the bullet, but the lying of the Gunpowder 
in the dint of the byting : fo it is not the wearing 
of coftly burnifht apparraile, that fhall be obieded 
vnto you for finne, but the' pryde of your harts, 
which (like the Moath) lyes clofely fhrouded 
amongft the thrids of that apparraile. Nothing 
els is garifh apparraile, but Prydes vlcer broken 
forth. How will you attyre your felues, what 
gowne, what head-tyre will you put on, when you 
fliall lyue in Hell amongft Hogges and deuils ? 

As many iagges, blyfters and fcarres, fhall 
Toades, Cankers and Serpents, make on your 
pure fkinnes in the graue, as nowe you haue cuts, 
iagges or raylings vpon your garments. In the 
marrow of your bones fnakes fhall breede. Your 
mome-like chriftall countenaunces, fhall be netted 
ouer, and (Mafker-like) cawle-vifarded, with crawl- 
ing venomous wormes. Your orient teeth, Toades 
fhall fteale into theyr heads for pearle ; Of the 
ielly of your decayed eyes, fhall they engender 
their young. In theyr hollowe Caues, (theyr 
tranfplendent iuyce fo poUutinately employ d,) 
fhelly fnayles fhall keepe houfe. 

O what is beauty more then a wind-blowne 
bladder, that it fhould forget whereto it is borne. 
It is the foode of cloying-concupifcence lyuing, 

N. IV. 14 



210 CHRISTS TEA RES 

and the fubftaunce of the moft noyfome infedbion 

beeing dead. The Mothers of / the iufteft men 

are not freed from corruption, the Mothers of 

Kings and Emperours are not freed fro corruption. 

No gorgeous attire (man or woman) haft thou in 

thys world, but the wedding garment of fayth. 

Thy winding-fheete fhall fee thee in none of thy 

filks or ihyning robes ; To fliew they are not of 

God, when thou goeft to God, thou flialt lay them 

all of. Then fhalt thou reftore to euery creature, 

what thou haft robd him of. All the Leafes which 

duft let out to life, at the day of death fhall be 

returned againe into his hands. In Ikinnes of 

beaftes Adam and Eue were clothed, in nought bijt 

thyne owne fkinne, at the day of Judgement malt 

thou be clothed. If thou beeft more deformed, 

then the age wherin thou diedft ftiold make thee, 

the deuil fhall ftand vp and certifie, that with 

paynting & phificking thy vifage, thou fo de- 

formedft it ; Wherto God fhall reply. What haue 

I to doe with thee, thou painted fepulcher .? Thou 

haft fo differenced & diuorced thy felfe from thy 

creation, that I know thee not for my creature. 

The print of my finger thou haft defaced, and 
wyth Arts-vanifhing varnifhment, made thy felfe 
a changeling from the forme I firft caft thee in ; 
Sathan take her to thee, with blacke boyling Pitch, 
rough caft ouer her counterfeite red and white : 



OUER JERUSALEM. 211 

and whereas fhe was wont, in Afles mylke to 
bathe her, to engraine her ikyn more gentle, 
plyant, dehcate and fupple, in bubUng fcalding 
Lead, and fatty flame-feeding Brimftone, fee thou 
vncefTantly bathe her. With glowing bote yrons, 
findge and fucke vp that adulterized finfuU beauty, 
where-with fhe hath branded herfelfe to infelicity. 

O female pride, this is but the dalliance of 
thy doome, but the intermiffiue recreation of thy 
torments. The greatneffe of thy paynes I want 
portentous wordeg to portray. / Wherein foeuer 
thou hafl tooke extreame delight and glory, therein 
fhalt thou be plagued with extreame and defpi- 
teous malady. For thy flaring frounzed Periwigs, 
lowe dangled downe with loue-locks, flialt thou 
haue thy head fide dangled downe with more 
Snakes then euer it had hayres. In the moulde 
of thy braine, fliall they clafpe theyr mouthes, and 
gnawing through euery parte of thy fcuU, enfnarle 
their teeth amongfl: thy braines, as an Angler en- 
fnarleth his hooke amongfl; weedes. 

For thy rich borders, flialt thou haue a number 
of difcolourqd Scorpions rould vp together, and 
Cockatrices that kill with their verie fight, fliall 
continually fl:and fpirting fiery poyfon in thine 
eyes. In the hoUowe Caue of thy mouth, 
Bafilifkes fliall keepe houfe, & fupply thy talke 
with hyfling when thou fliriueft to fpeake. At thy 



212 CHRZSTS TEARES 

breafts (as at Cleofatras) Afpiffes fhall be put out 
to nurfe. For thy Carcanets of pearle, fbalt thou 
haue Carcanets of Spyders, or the greene vene- 
mous flies Cantharides. Hels torments were no 
torments, if inuention might conceite the. As 
no eye hath feene, no eare hath heard, no tongue 
can exprefle, no thought comprehend, the ioyes 
prepared for the Eled, fo no eye hath feene, no 
eare hath heard, no thought can comprehend, the 
pains prepared for the reiefted. 

Weomen, as the paines of the deuils flial be 
doubled, that goe about homelie tempting, and 
feeking whom they may deuoure, fo except you 
foone lay holde on grace, your paines in hell, (aboue 
mens) (hal be doubled, for millions haue you 
tempted, millions of men (both in foule & fub- 
ftaunce) haue you deuoured. To you, halfe your 
hufbands damnation (as to Euah) will be imputed. 
Pryde is your naturall linne, that woman you 
account as common, / which is not coy & proude. 
Woman-head, you deeme nothing els, but a dis- 
dainefull maiefticall cariage. Beeing but a ribbe 
of man, you will thinke to ouer-rule him you 
ought to be fubie<5t too. Watch ouer your pathes, 
looke to your waies, leaft the Serpent (long fince) 
hauing ouer-maiftred one of you, ouer-maifter all 
of you, one after another. Banifh Pride from 
your Bowres, and the lineall difcents of your 



OUER lERUSALEM. 213 

Other finnes are cut of, you will feeme Saints 
and not women. But for you, men woulde nere 
be fo proude, nere care to goe fo gorgeoufly, 
nere fetch fo many , newfangles from other 
Countries ; you haue corrupted them, you haue 
tempted them, halfe of your pride you haue 
deuided with them. No Nation hath any excefTe, 
but they haue made it theirs. Certaine glafles 
there are, wherein a man feeth the image of 
another, & not his owne : thofe glafles are their 
eyes, for in the they fee the image of other 
Countries, and not their owne. Other Countries 
falhions they fee, but neuer looke backe to the 
attyre of their fore-fathers, or confider what 
fhape their own Country fhould giue them. 

'Themijiocles put all his felicitie, in beeing 
difcended from a noble lynage. Simonides, to 
be well-beloued of his people or Cittizens. Anti- 
fthenes, in renowne after hys death. EngUPimen 
put all their felicitie in going pompoufly and 
garifhly : they care not how they impouerifti their 
fubftaunce, to feeme ritch to the outwarde appear- 
aunce. What wife man is there, that makes the 
cafe or couer of any thing, ritcher then the thing 
it felfe which it containeth or couereth .'' Our gar- 
ments, (which are cafes and couers for our bodies,) 
we compaft of Pearle and golde, our bodies them- 
felues, are nought but clay and putrifadtion. 



214 CHSISTS TEARES 

If/ (as the cafe or couer of any thing, keepes 
it fro duft or from foyUng,) fo our coftly fkinne- 
cafes, could keepe vs from confuming to duft, 
or beeing (inne-foyled, it were fome-what: but 
they (contrariwife) refolue into duft, they are no 
Armours againft old age, but fuch as are harmed 
by olde age. They weare away with continuaunce, 
euen as Time doth weare and fore-welke vs ; Our 
foules they keepe not from finne-foyling, but are 
the onely inftruments, fo to foile and finne-eclipfe 
them. They are a fecond flefti-affifting prifon, 
and further corrupting weight of corruption, caft 
on our foules, to keepe them from foaring to 
heauen. 

Decke our felues how we will, in all our 
royaltie, wee cannot equalize one of the Lillies 
of the fielde ; as they wither, fo ftiall we wanze 
and decay, and our place no more be found. 
Though our fpan long youthly prime, blofibmes 
foorth eye-banquetting flowers, though our de- 
licious gleaming features, make vs feeme the 
Sonnes and Daughters of the Graces, though we 
glifter it neuer fo in our worme-fpunne robes, 
and golde-florifht garments, yet in the graue ftiall 
we rotte : from our redolenteft refined compofi- 
tions, ayre peftilenzing ftincks, and breath-choking 
poyfonous vapours ftiall iflue. 

England^ the Players ftage of gorgeous attyre. 



OUER JERUSALEM. 215 

the Ape of all Nations fuperfluities, the continuall 
Mafquer in out-landifh habilements, great plenty- 
fcanting calamities, art thou to await, for wanton 
difguifing thy felfe againft kin^, and difgreffing 
from the plainnefle of thine Aunceftors. Scan- 
dalous and fhamefull is it, that not anie in thee, 
(Fifliermen & Hufbandmen fet afide) but lyue 
aboue their ability and birth; that the outward 
habite, (which in other Countries is the only 
diftindtion of honour,) fhoulde yeelde in thee 
no difference of perfons : that / all thy auncient 
Nobilitie, (almoft,) with this gorgeous prodi 
galitie, Ihould be deuoured and eaten vppe, and 
vpftarts inhabite their ftately Pallaces, who from 
farre haue fetcht in this varietie of pride to 
entrappe and to fpoyle them. Thofe of thy people 
that in all other things are miferable, in their 
apparraile will be prodigal. No Lande can fo 
vnfallibly experience this Prouerbe, 'The hoode makes 
not the Moncke, as thou : for Tailers, Seruing- 
Men, Make-fhifts, and Gentlemen, in thee are 
confounded. For the compafment of brauery, we 
haue the will robbe, fteale, cofen, cheate, betray 
theyr owne Fathers, fweare and for-fweare, or 
doe any thing. Take away brauerie, you kill 
the hart of luft and incontinencie. Wherefore 
doe men make them-felues braue, but to riot 
and reuell ? Looke after what ftate theyr ap- 



2i6 CHRISTS TEA RES 

parraile is, that ftate they take to them and carry, 
and after a . little accuftoming to that carriage, 
perfwade themfelues they are fuch indeede. 

Apparraile more then any thing, bewrayeth his 
wearers minde. All forts couet in it to exceede. 
Olde age I exclude, for that couers nought but 
gold couetife. None (in a manner) fore-caft for 
their foules, they fufFer them to goe naked, with 
no good deeds will they cloth them. They let 
them freeze to death for want of the garment 
of faith : they famifh and ftarue them, in not 
fupplying them with ghoftly cherifhment. O 
foule, of all humaine parts the moft diuineft and 
foueraigneft, of all the reft art thou the moft 
defpicable and wretched? Not any part of the 
bodie, but thou confulteft and careft for. To 
euerie part is thy care more auaileable then thy 
felfe. Impart but the tenths of it on thy felfe, 
be not more curious of a wimple or fpot on thy 
vefture, then thou art of fpotting and thorow- 
ftayning thy deere bought Spyrit, with ten thou-/ 
fand abhominations. While the good Angell of 
mercy, ftirres about the blood-fpringing Poole of 
expiation, hafte thou to bathe in it. Thou canft 
not bathe in it eff^eftually, vnleffe thou ftrippe 
thy felfe cleane out of the attyre of finne. All 
gorgeous attire, is the attire of finne. 

The frayle flefh wherein thou art inuefted, is 



OUER lERUSALEM. 217 

nothing but a fin-battred Armour, with many 
ftrokes of temptations aflaulted and brufed, to 
breake in to thee & furpryfe thee. Watch & 
pray, that thou be not furprifed. In vaine is thy 
prayer againft finne, except thou watcheft alfo to 
preuent finne. We heere in London, what for 
dreffing our felues, following our worldly afFayres, 
dyning, fupping, and keeping company, haue no 
leyfure, not onely not to watch againft finne, but 
not fo much as once to thinke of finne. In bedde, 
wiues muft queftion their Hufbands about houfe- 
keeping, and prouiding for their children and 
familie. No feruice muft God expe<5t of vs, 
but a little in Lent, and in ficknes and aduerfity. 
Our gorgeous attyre, we make not to ferue him, 
blit to ferue the flefti. If he were pleafed with 
it, why did they euer in the old Law, (when they 
prefented themfelues before him, in fafting and 
■prayer,) rent it of theyr backs, & put on courfe 
Sack-cloth and afties.'' No lifting vppe a mans 
felfe that God likes, but the lifting vp -of the 
Spyrite in prayer. 

One thing it is for a man to lift vp himfelfe 
to God, another thing to lift vp himfelfe againft 
God. In prancking vp our carcafes too proudly, 
we lift vp our flefh againft God. In lifting vp 
our flefti, we deprefte our Spyrits. London, lay 
of thy gorgeous attire, and caft downe thy felfe. 



2i8 CHMISTS TEARES 

before God, in contrition and prayer, leaft hee caft 
thee downe in his indignation into hell-fire. 

Greeuoufly / haft thou ofFended, and tranfgrefled 
againft his diuine maieftie, in turning that to 
pryde, which was allotted thee for punifliment. 
His workmanftiyppe thou haft fcorned, and 
counted imperfedt without thyne owne additions 
put to it. Thou haft cotended, to bee a more 
beautifull Creator and repoliflier of thy felfe, then 
hee. His owne workmanftiippe thou haft made 
him out of loue with, by altering & deforming 
it at thy pleafure. There is no workman, that re- 
gardeth or efteemeth his owne workmanftiip, after 
it is tranflated and tranfpofed by others. Except 
thou quickly vndoeft and with-draweft all thy ouer- 
working, he will (in wreakfull recompence that 
thou haft fo difgrac't him,) alter thee, deforme 
thee, tranilate thee, tranfpofe thee, and leaue thy 
houfe defolate vnto thee. 

The laft Daughter of Pride, is Delicacie, vnder 
which is contained. Gluttony, Luxury, Sloth, & 
Security. But properly, Delicacie is the finne of 
our London Dames. So delicate are they in theyr 
dyet, fo dainty and puling fine in theyr fpeech, fo 
typtoe-nyce in treading on the earth, as though 
they walkt vpon Snakes, and feard to treade 
hard, leaft they ftiould turne again. Theyr houfes, 
fo pickedly and neately muft be trickt vp and 



OVER JERUSALEM. 219 

tapiftred, as if (like Abraham or Lot^ they were 
to receiue Angels. The floare vnder foote, glifter- 
ingly rubbed and glafed, that a lew, (if he fhould 
behold it,) would fufpedt it for Holy ground. 

Nothing about them, but is wealth-boaftingly, 
& elaborately beautified : onely theyr foules they 
keepe poore and beggerly. lob fcrapt his fores 
with a potfhard; if they haue any fore, or noy- 
fome maladie about them, they will ouer-gilde it, 
and make it feeme more amiable then any other 
parte of they[r] body. Theyr habitations they 
make / fo refplendent and pleafurable on earth, that 
they haue no mind to goe to heauen. Into heauens 
pleafures they cannot fee, for their eyes are dazeled 
with terreftriall delights. Thofe that will haue 
theyr harts thorowlie enflamed, with the ioyes of the 
worlde to come, muft place no ioy in this world, 
nor frame to themfelues anie obiedt that may too 
much cotent. They muft haue fomthing euer- 
more to amate and check their felicity, and wyth 
Macedon Phillip, to remember them of mortalitie. 

Delicacy is nought but the art of fecurity, and 
forgetting mortalitie. It is a kind of Alchymical 
quinteflening a heauen out of earth. It is the 
exchaunging of an eternall heauen, for a fhort, 
momentary, imperfedt heauen. Bleffed are they, 
that by pining and excruciating theyr bodies, lyue 
in hell heere on earth, to auoyd the hell neuer 



320 CHRISTS TEARES 

ending. Many of the Saints and Martyrs of the 
Primitiue Church, when they might haue fpent 
theyr dales in all affluence and dehcacy, and lyu'd 
out of gunlhot of mifery, haue notwithftanding, 
tooke vnto them the contemptibleft pouerty that 
might be. 

They haue abandoned all theyr goods and 
pofleffions, and in the Wildernefle conuerfed with 
pennury and fcarcity, to beate downe and keepe 
vnder theyr rebellious flefh. Some of them haue 
drunke puddle water, and fed on the lothfomeft 
things that might be, to bring their affedtion out 
of loue with this tranfitory infelicitie. Some of 
them haue grated and rawed theyr fmooth tender 
fkinnes, with hayre fliirts and rough garments, that 
they might Hue in vnceflant fmart, & take no eafe 
or reft in thys life, where no reft or eafe is to 
be taken vppe, but onely a watch-mans lodge, to 
foiurne in for a nyght: or fuch a houfe as the 
Moath buildeth in a garment. 

Others / all naked, on ftiarpe ftireds of broken 
flint, & fragmets of potfheards, haue fpread theyr 
weary limbes, that luft in theyr fleepe might not 
aflayle them. Holy S. Jerome, in the Defert thou 
builts thee a Cell, to liue out of the haunts 
of concupifcence, where parched & broiled in 
Sommer, with the raging beames of the Sunne, 
& quiuering and quaking in Winter, all riueld 



OUER JERUSALEM. 221 

and weather-beaten, with the fharpe dryuing 
fliours, & freezing Northren-winde, thou drinkeft 
no kind of liquor, but the Ice-chylled water from 
the cold Fountaine, nor eate any meate but tough 
dryed rootes. On the bare ground thou lodgeft, 
and with abftinence and want of fleepe, lookedft 
pale and wanne. Thys didft thou to mortifie 
thy infurredtiue mafle of corruption. This didft 
thou to teach mortification & fobriety, to thefe 
licentious times of ours. 

No courfe doe we take to mortifie the Lawe of 
our members : all mortification, we cenfiire by the 
name of fuperftition. Our fafts are no fafts, but 
preparatiues to Euening feaftes : our mourning 
is like the mourning of an Heyre, who then 
laughes inward, when he weepes moft outward. 
It is not prayer alone may kill the olde man 
in vs, eyther it muft be fandified and affifted 
with fafting & abftinence, or it cannot caft out a 
fpyrit of fuch might. It is heauenly policie as 
well as humaine policie, to weaken our enemy 
before we fight with him. Wee muft weaken our 
enemy & Gods enemy, the flefti, with abftinence 
and fafting, before wee fight with him, or els he 
will be to ftrong for vs. 

Phyfitions minifter Purgations before they apply 
any Medicine. Surgeons lay Corfiues to any 
wounde, to eate out the dead-flefti ere they can 



^22 CHRIS TS TEA RES 

cure it. Abftinence and fafting, are as Corfiues 
to eate out the dead-flefh of gluttony, / drunkenes, 
and concupifcence in our loynes, which fo proiedled 
and eaten out, Chrift is that kind Samaritan, that 
will come and bind vp our wounds, & carrie vs 
home with him, to his houfe or Kingdome euer- 
lafting. Thus much of Delicacy in generall, nowe 
more particulerly of hys firft branch, Gluttony: 
which if any Country vnder heauen be culpable 
of, England is. 

All our friendfhip & curtefie, is nothing but 
gluttony. Great men fliew their ftate and mag- 
nificence in nothing fo much as gluttohy. The 
byrth day of our Sauiour, his Refurredlion and 
Afcention, wee honour onely with gluttony. How 
many Cookes, Apothecaries, Confedioners, and 
Vintners in London, grow purfie by gluttonie? 
Vnder Gluttony, I fhrowde not onely excefle in 
meate, but in drinke alfo. Our full platters and 
our plentifuU cuppes, vnapt vs to any exercife 
of Chriftianitie or prayer. We doe nothing but 
fatten our foules to Hell-fire. Our bodies we 
bumbaft and balift with engorging difeafes. Difeafes 
fhorten our daies, therefore whofoeuer englutteth 
himfelfe, is guilty of hys owne death & damnation. 

^i diligit epulas (fayth Salomon^ in egeftate erit 
(Prou. 2 r .) Hee that loueth dainty fare, ihall feele 
fcarcity. Venter maro aftuans difpumat libidinem. 



OVER JERUSALEM. 223 

The belly abounding with wine and good cheere, 
vomiteth forth luft(Ierom. ad Euftoch.). Gluttony 
were no finne, or not fo hey nous as it is, dyd 
it not pluck on a number of other heynous finnes 
with it : or that we fo engorging our felues, infinite 
of our poore bretheren, hungerd & ftaru'd not 
in the ftreetes, for want of the leaft difh on our 
Tables. Very largely haue I inueighed againfl: 
this vice elfwhere, wherefore heere I will truffe it 
vp more furcindt ; Text vpon text I coulde heape, 
to fhewe the inconuenience of it. In London I 
could / exemplify it by many note- worthy fpeciali- 
ties, but in fo dooing, I Ihoulde but lay downe 
what euery one knowes, and purchafe no thanke 
for my labour. 

To my iourneys end I hafte, & difcend to 
the fecond continent of Delicacie, which is Luft 
or Luxury. In complayning of it, I am afrayd 
I flial defile good words, and too -long detayne 
my Readers. It is a finne that nowe ferueth in 
London, in fteade of an after-noones recreation. It 
is a trade, that heeretofore thriued in hugger- 
mugger, but of late dayes, walketh openly by 
day light, like a fubftantiall graue Merchant. Of 
hys name or profefTion, he is not afhamed : at the 
firft beeing afkt of it, he will confefTe it. Into 
the hart of the Citty is vncleanenefTe crept. Great 
Patrons it hath gotte : almofl none are punifht for 



224 CHRISTS TEARES 

it that haue a good purfe. Euery queane vaunts 
herfelfe of fome or other man of Nobility. 

London, what are thy Suburbes but licenfed 
Stewes? Can it be fo many brothel-houfes, of 
falary fenfuality, & fixe -penny whoredome, (the 
next doore to the Magiftrates) fhuld be fette vp 
and maintained, if brybes dyd not beftirre them ? 
I accufe none, but certainly iuftice fome-where is 
corrupted. While Hofpitals of tenne times a day 
difhonefted ftrumpets, haue we cloyftred together. 
Night and day the entrance vnto them, is as free 
as to a Tauerne. Not one of them but hath a 
hundred retayners. Prentifes and poore Seruaunts 
they encourage to robbe theyr Maifters. Gentle- 
mens purfes and pockets, they will diue into and 
picke, euen while they are dallying with them. 

No Smithfield ruffianly Swallibuckler, will come of 
with luch harfhe hell-raking othes as they. Euery 
one of them is a Gentlewoman, and eyther the 
wife of two hufbands, or a bedde-wedded Bride 
before fhee was tenne / yeeres old. The fpeech- 
fhunning fores, and fight-acking botches of theyr 
vnfatiate intemperance, they will vnblufhingly lay 
foorth, and ieftingly brag of where euer they 
haunt. To Church they neuer repaire. Not in 
all theyr whole life would they heare of God, if 
it were not for their huge fwearing and for- 
fwearing by him. 



OUER lERUSALEM. 225 

I am halfe of beliefe it is not a reafonable foule, 
which efFedbeth motion and fpeech in them, but 
a foule imitating deuill, who (the more to defpite 
God,) goes and enlyueth fuch Ucentious fhapes, 
and (in them) enadteth more abhomination and 
villany, then hee coulde in the euilleft of euill 
fundtions, which is, in deuilling it limply. I 
wonder there is any of thefe fhee retayling bodie- 
traffiquers, which when a man commeth to try 
the, will eafily credit him to be a man, & not 
rather fufpedt hym to be a forme-fliyfting deuill, 
difguifed in mans lykenefTe. Vtterly are they 
giuen ouer to the deuill, and he is theyr God, 
fince they ferue him & not God. With many 
of their mercenary predeceflbrs, in the proportion 
of men, haue deuils had carnall copulation. A 
guilty confcience hath ^ccafion to diftruft euery 
thing. 

Sathan would thinke it a difhonour . to him, 
if hee fliuld not tempt & winne vnto him, thofe 
who weake-witted man can tempt and winne vnto 
him. Neuer will they refift fathans temptations, 
that cannot refift the temptations of a fleihly 
tongue. In a damnable ftate are you, 6 yee 
excrementall veflels of luft. In felling your bodies 
to finne, you fell them to the deuill, and with a 
little money hee buys them at your hands from 
Chrift, that payd fo deere a pryce for them. 

N. IV. 15 



226 CHRISTS TEARES 

Halfe a Crowne or little more, (or fome-times 
lefle,) is the fette pryce of a ftrumpets foule. 
The deuill needeth neuer to tempt her, when/ 
for fo fmall a value he may haue her. Wee hate 
and cry out againft them, that like Turkes and 
Moores fell their Chriftian bretheren as flaues: how 
much more ought wee to hate & cry out againft 
them, that fel themfelues and their foules vnto 
finne as flaues ? Thofe flcin-playftring Painters, 
(of whom in the treaty of gorgeous attyre we 
dilated,) doe not fo much alter God's image, (by 
artificiall ouer-beautifying theyr bodies,) as thefe 
doe, by debafing themfelues to euery one that 
bringes coyne. 

Ere they come to forty, you fliall fee them worne 
to the bare bone. At twenty their liuely colour is 
loft, theyr faces are fodden & perboyled with French 
furfets. That colour on their cheekes you behold 
fuperficiahzd, is but fir lohn whites, or fir lohn 
Redcaps liuery. The Alcumift of Quickfiluer, 
makes gold. Thefe (our openers to all commers,) 
with quickning and conceiuing, get gold. The 
foules they bring forth, at the latter day fliall 
ftande vp and giue euidence againft them. The 
deuill to enfranchife them of hell, fliall doe no 
more but produce the miftjegotten of theyr loynes. 
Thofe that haue beene daily Fornicatrefl'es and yet 
are vnfruitful, hee fliall accufe of ten thoufand 



OUER JERUSALEM. 227 

murders, by confufion of feedes, and barrayning 
theyr wombes by drugges. There is no fuch 
murderer on the face of the earth as a whore. 
Not onely fhall fhe be araigned and impeached, of 
defeating an infinite number of Gods images : but 
of defacing and deftroying the moulde, wherin he 
hath appointed them to be caft. 

To whom much is giuen, of them Jhall much bee 
required. God hauing giuen them excellent gifts 
of beauty & wit, requireth at theyr hands excellent 
increafe of the, which when he fhall find contrary, 
he will c[o]nuert the excefle of/ his graces and 
gyfts, to the excefle of fcourges & curfes. Tell 
me you diflblute harlots, what increafe do you 
render to God, of your wits or your beauties, 
but wantonnefle ? The vnworthieft are you of 
life, of anie that Hue. All your life time you doe 
nothing but fpoyle others, and fpoyle your felues. 
You marre your mindes & your beauties both at 
once, by putting them out to bad vfes. What are 
you but fincks and priuies to fwallow in mens 
filth.? 

If God (as in EJay. ai.) ihold aflce our watch- 
man the deuill, Cuflos, quid de noEle ? Watchman 
what feeft thou? what feeft thou in London by 
night.'' He would anfwer, I fee a number of 
whores making men drunke, to cofen them of 
theyr money. I fee others of them, fharing halfe 



228 CHJiJS7S TEARES 

with the Baudes their Hoftefles, & laughing at the 
Punies they haue lurched. Others, meeting with 
their cut-purfe Paramours in the darke, to whom 
they deliuer what they haue beene getting all day 
for a dozen. I fee reuelling, dauncing, and ban- 
quetting till midnight. I fee a number of wiues 
cockulding their hufbandes, vnder pretence of 
going to their next neighbours labour. I fee 
Gentleweomen, baking in their painting on their 
faces, by the fire, and burning out many pounds of 
Candle in pinning their treble rebaters, when they 
wil not beftow the fnufFe of a light on looking 
on anie good Booke. I fee theft, murder and 
confpiracie, following their bufines verie clofelie. 
What would you haue more ? Thofe whom the 
Sunne fees not in a month together, I nowe fee 
in their cuppes and their iolitie. 

Well conceited was that Italian, who writ the 
Supplication to Candle-light, earneftly defiring her 
by writing, to difclofe vnto him, the rare fecretcs 
fhee fawe in her Emperie. 

One / ludgement-day is fcarce enough for God, 
to take the confeffion alone of Candle-light. He 
had neede of a night of iudgement as well as a 
day, to endite the finners of the night. 

Prouident luftices, to whom thefe abufes redrefle 
appertaineth, take a little paines to vifite thefe 
houfes of hofpitality by night, and you fhall fee 



OUER JERUSALEM. 229 

what Courtes of good fellowfhip they keepe, 
Hoyfe vppe Baudes in the Subfidie booke, for 
the plentie they liue in, is princehe. A great 
office is not fo gainefulJ, as the principalfhip of 
a Colledge of Curtizans. No Merchant in ritches, 
may compare with thofe Merchants of maiden- 
head, if theyr female Inmates were not fo fleeting 
& vncertaine. Thys is a tricke amongft all 
Baudes, they will faine themfelues to be zealous 
Catholiques : and whereas they dare not come to 
Church, or into any open aflembly, for wondering 
and howting at, they pretend fcrupolofity of con- 
fcience, and that they refraine onely for religion. 
So if they be imprifoned or carried to Bridewel 
for their baudrie, they giue out they fufFer for 
the Church. 

Great cunning doe they afcribe to their arte, as 
the difcerning (by the very countenaunce) a man 
that hath Crownes in his purfe: the fine clofing 
in with the next luftice, or Aldermans deputy of 
the ward : the winning loue of neyghbours round 
about, to repell violence, if haply their houfes 
fhoulde be enuirond, or any in them proue vnrulie, 
(being pilled and pould too vnconfcionably.) They 
fore-cafl: for back-doores, to come in and out by 
vndifcouerd. Slyding windowes alfo, and trappe- 
-bordes in floars, to hyde whores behind and vnder, 
with falfe counterfet panes" in walls, to be opened 



230 CHRISTS TEARES 

and fliut like a wicket. Some one Gentleman 
generally acquainted, they giue his admiffion vnto, 
fans fee, & free priuiledge thence / forward in 
theyr Nunnery, to procure them frequentance. 
Awake your wits, graue authorized Lawe-dis- 
tributers, and fhew your felues as infinuatiue 
fubtile, in fmoaking this Citty-fodoming trade 
out of his ftarting-holes, as the profefTors of it 
are in vnder propping it. Eyther you doe not, 
or will not difcend into their deepe-iugling leger- 
demaine. Any excufe or vnlikely pretext goes 
for payment. Sette vppe a Ihoppe of incontinencie 
who fo will, let hym haue but one letter of an 
honeft name to grace it In fuch a place dwels 
a wife woman thattels fortunes, and fhee (vnder 
that fhadowe,) hath her houfe neuer empty of 
forlorne vnfortunate Dames, married to olde 
hufbands. 

In another corner, enhabiteth a Phifition and a 
Coniurer, who hath corners and fpare Chambers 
to hyde carion in, and can coniure vp an vnphificall 
drabbe at all times. In a third place, is there a 
groffe-pencild Painter, who works all in oyle- 
colours, & vnder colour of drawing of piftures, 
drawes more to his fhady Pauilion, then depart 
thence pure Veftals. Lodge thefe Baudes any 
fufpicious Gentlewoman, and being aflct what 
fhee is, (be Ihe young and braue,) they will 



OUER lERUSALEM. 231 

aunfwer, that fhee is an Efquires or Knights 
daughter, fent vp to be plac't with I wote not 
what Lady or CountefTe. Bee ftiee of middle 
yeeres, fhee is a widdow that hath futes in Lawe 
here at the Tearme, and hath beene a long 
Counfaile table petitioner. Be fhee but ciuilly 
plaine, and in her apparraile cittizinizd, fliee is 
the good-wiues Niece, or neere Kinfwoman. 

Thus haue they euafions for all obie<5tions, and 
are neuer (lightly) brought in queftion, but when 
they breake and iarre with their neighbours. 
Monftrous creatures are they, meruaile is it fire 
from heauen confumes not / London, as long as 
they are in it. A thoufande partes better it were 
to haue publique Stewes,*- then to let them keepe 
priuate Stewes as they doe. The worlde woulde 
count me the moft licentiate loofe ftrayer vnder 
heauen, if I flioulde vnrippe but halfe fo much 
of their veneriall machauielifme, as I haue lookt 
into. We haue not Englilli words enough to 
vnfold it. Pofitions & inftrudions haue they, to 
make theyr whores a hundred times more whorifh 
and treacherous, then theyr owne wicked afFefts 
(refigned to the deuils difpofing,) can make them. 
Waters and receipts haue they to enable a man 
to the ade after hee is fpent, dormatiue potions 
to procure deadly fleepe, that when the hackney 
he hath payde for lyes by hym, hee may haue 



232 CHRISTS TEARES 

no power to deale wyth her, but fhee may fteale 
from hym, whiles he is in his deepe memento, 
and make her gayne of three or foure other. 

I am weary of recapitulating theyr rogery. I 
woulde thofe that fhoulde reforme it, woulde take 
but halfe the paynes in fupplanting it, that I haue 
done in difclofing it,' Repent, repent, you ruines 
of intemperaunce, recouer your foules though you 
haue fudded your bodies. Let not your feete 
bee faft locked in the myre of pollution. Meditate 
but what a brutifh thing it is, howe fhort lafting, 
and but a minute contentiue. If you fhould lende 
it (from the beginning to the ending,) but futable 
defcriptionate politure, or if with your eyes, you 
coulde but view the meeting of venums, I know 
it wold worke in fome of you an abiuring diflike. 

Confider but what lothfome things are engendred 
of the excefle of it, and how the foule (which was 
made to mount vpward,) in the heate of it defcends 
downward. Sinne enough of your felues (weomen) 
haue you, you neede / haue no finne put into you. 
Your flefh of the own accord, will corrupt fafter 
then you would, though you corrupt it not before 
his time, with inordinate carnall fluttiftines. Make 
not your bodies ftincking dungeons for difeafes to 
dwell in : imprifon not your foules in a finck. 

To you men, this admonition I will giue, be 
prodigal any way, rather then giue a whore an 



OVER JERUSALEM. 233 

earneft pennie of her perdition. Salomon fayth. Qui 
nutrit fcortum perdit Jubjiantiam, Hee that keepeth 
a harlot, fquandreth hys fubftance (Prou. 29). 
Paule faith, dui fornicatur in corpus fuum peccat, 
He which committeth fornication, finneth againfl; 
hys owne flefli (i Cor. 6). In the Ads it is 
fayde, Abftinete vos a fornicatione, Abftaine from 
fornication (Acts 15). In the Epiftle to the 
Galathians, 'The workes of the flejh, are adultery, 
fornications, &c. In the Epiftle to the Ephefians, 
No whoremonger, adulterer, or couetous perfon, fhall 
enter into the Kingdome of heauen (Ephes. 5). 
Hebrues the 13. Adulterers God will ' iudge. 
Deuteronomy the 23. 'There fhall not bee a harlot 
of the Daughters of Uraell. Mathew the tenth. 
Whom God hath ioyned, let no man feperate. An 
adulterer goes betwixt, or feperates whom God 
hath ioyned. Cum cetera poffit Deus &c. (lerom 
fuper Amos.) When God can doe all things els, 
he cannot reftore a Virgin after fhe is deflowred. 
Leefa pudicitia, fayth Ouid, deferit ilia Jemel, 
Chaftitie beeing once fcarred, is neuer falued. 

Agamemnon defiling Brifis, his wife Clitemneftra 
playd falfe with Egiftus in the meane time. On 
the other fide, Vlijfes fliunning the enchauntments 
of Circes, the fweet defcant of the Syrens, and 
immortahty of Califpo, to Hue with his conftant 
wife Penelope, Ihee (notwithftanding all the gallant 



234 CHRISTS TEARES 

troupes of Grecian woers enticements, that in her 
houfe kept a {landing court a long time,) kept 
herfelfe / chafte for him twenty yeeres. Solon 
ordained that the adulterer fliould be put to 
death. The tale of Seleucus &i hys fonne is ftale. 
I haue made my booke too -great already, onely 
in difplaying the finnes of London. Who foeuer 
they be that haue foules, and woulde in no meanes 
haue them mifcarry, let them remember that of 
S. Augujijne, In poUutione anima fit tota caro. In 
adulterie or fornication, the foule is made all 
flefh, & is wholie employde in impouerifhing and 
debilitating the flefhe. ^idam dixit olim, diues 
eram dudum, fed tria mei fecerunt nudum, alea, 
vina, venus, tribus his faSlus fum egenus. There 
was a man fayd late, hee was in ritch eftate, but 
3. things haue vndone hym, froward Dice, Wine 
and Weomen : onely from thefe three things, all 
his confufion fprings. 

The thyrd deriuatiue of Delicacie, is floth, of 
which I will fay a word or two, and fo fhake 
hands with all the Sonnes and Daughters of Pride. 
Security the laft deuident of Delicacy, it includeth 
in , it : for fecurity is nothing but the effed: of 
floth, therfore will I handle both vnder one. It is 
a finne which is good for nothing, but to be Dame 
Lecheries Keeper when (he lyes in. Hee or fliee 
that is poflefled with Sloth, is flow in good works. 



OVER lERUSALEM. 235 

flowe in comming to Sermons, flowe in looking 
after thrift, flow in refifting temptations, flowe' 
in defending any good caufe. And of thefe fore- 
flowers it is fayde, Thofe that be neyther hote nor 
cold, I will fpue them out of my mouth. Reuela. 
the 3. 

There is a certaine kind of good floth, as to 
be flowe to anger, flowe to iudgement, flowe to 
reuenge. But there is a floth vnto iudgement, 
which is alfo an ill floth. As when a poore mans 
caufe hangs fo long in Court ere it can be decided, 
that through the Judges floth hee is vndone / with 
following of it. There is a floth alfo in punifliing 
finne, as when Magiftrates will haue theyr eyes 
put out with gyfts, and will not fee it, but winck 
at it, till they be broad-waked with the generall 
cry of the Comnion-wealth. There is a floth of 
Souldioury, as of thofe that come from the warres, 
and will not fall to anything afterward, but cofen, 
begge and robbe. There is a floth of the Minifl:ry, 
as of thofe that after they be Beneficed, will neuer 
preach. Doth the wild Affe bray, faith lob (lob. 6.) 
when he hath grajje, or loweth the Oxe when he hath 
fodder ? No more doe a great forte of our Dmines 
after they haue lyuing. They haue learned to 
fpare theyr tongues againft they are to plead for 
greater preferment. So haue a nuber of Lawyers 
learned to fpare theyr eares, againfl: golden Aduo- 



236 CHSISTS TEARES 

cates come to pleade to them. They cannot heare 
except their eares be rubd with the oyle of angels : 
they muft haue a fpurre to prick, on an old dogge, 
a few Spur Rials to remedy deafnes. 

Others there are (though not of the fame order) 
that can neuer heare, but when they are flattered, 
& they cry continually to their Preachers, Loquere 
nobis placentia, Loquere nobis placentia (Efay, 30). 
Speake to vs nothing but pleafing things. And 
euen as Archabius the Trumpeter, had more giuen 
him to ceafe the to found, (the noife that he made 
was fo harfh,) fo wil they giue them more to ceafe 
then to found, to corrupt them then to make them 
found, to feede their fores then to launch the. 
The noife of iudgements which they pronounce, 
foundeth too harfhe in theyr eares. They muft 
haue Orpheus melodie, wh5 the Ciconian weomen 
tore in peeces, becaufe with his mufique, hee 
corrupted and effeminated theyr men. Guido faith 
(Guido in mufica). There are certaine deuils that 
can abide no mufick, thefe are contrary deuils, 
for they delight in nothing but the / mufique of 
flattery. Mouing words pleafe them ; but they 
heare them but as a pafTion in a play, which 
maketh them rauifhtly melancholy, and nere 
renteth the hart. 

The Delicacie both of men & women in 
London, will enforce the Lord to turne all their 



OVER JERUSALEM. 237 

plenty to fcarcity, their tunes of wantonnefTe, to 
the alarums of warre, and to leaue their houfe 
defolate vnto them. 

How the Lord hath begunne to leaue our 
houfe defolate vnto vs, let vs enter into the 
confideration thereof with our felues. At this 
inftant is a generall plague difperft throughout our 
Land. No voyce is hearde in our ftreetes, but 
that of leremy (lerem. 9.) Call for the mourning 
weomen, that they may come and take vp a lamen- 
tation for vs, for death is come into our windowes, 
•and entred into our Pallaces. God hath ftriken 
vs, but we haue not forrowed, of hys heauieft 
corredtion wee make a ieft (lerem. 5.). Wee 
are not mooued with that which he hath fent 
to amaze vs : As it is in Ezechiell, They will 
not heare thee, for they will not heare me (Ezech. 
3.) : So they will not, nor cannot heare God in 
his vifitation, which haue refufed to heare him 
in his Preachers. For your contempt and negledt 
of hearing Gods Preachers, euen as S. lohn Baptifl 
fayd, "There was one come into the world more 
mighty then he, that carried his fanne in his hand. 
So fay I, there is one come into the worlde, more 
mighty then the word preached, which is the 
Lorde in this prefent vifitation : He carrieth his 
fanne in his hand to purge his Floore. All the 
chafFe of carnal Gofpellers, that are blowne from 



238 CHUISTS TEA RES 

hym with euery wind of vanity or aduerfity, he 
fliall purge from amongft you. 

A time of fpringing and growing haue we had, 
nowe is our merciful! Father come to demaunde 
fruite of vs. The fruite of fayth, the fruite of 
good works, the fruite of patience and long 
fuiFering. If he find no fruite in vs, he / will 
fay to vs as hee fayd to the Figge-tree, on which 
he found nothing but leaues, Neuer fruite growe 
on thee henceforward, (Math. 21. 19). And in- 
continent it withered, and incontinent Death fhall 
feaze on vs. From the mouth of the Lord I 
fpeake it, Except in time you conuert, and bring 
forth the fruites of good life, the Kingdome of 
God ihall be taken from you, and giuen to a 
Nation bringing forth worthy fruits thereof. 
With the two blinde men that fatte by the 
High- way fide, when Chrift came from lericho 
(Math. 20. 19), we haue cryed a long time. 
Lord haue mercy vpon vs. Lord haue mercy vpon 
vs, O Sonne of Dauid, haue mercie vpon vs : and 
loe, our eyes haue been opened, the light of the 
Gofpell hath appeared vnto vs ; But (like thofe 
blind-men) after our eyes were opened, after the 
lyght of the Gofpell hath appeared vnto vs, we 
haue refufed to follow Chrift. 

You Vfurers and Engrofl"ers of Corne, by 
your hoording vp of gold and graine, tyll it is 



OUER JERUSALEM. 239 

mould, rufty, Moath-eaten, and almofl: infedts the 
ayre with the ftinche, you haue taught God to 
hoord vp your iniquities and tranfgreffions, tyll 
mouldineffe, putrifadtion and muftinefle enforceth 
hym to open them : and being opened, they fo 
poyfon the ayre with theyr ill fauour, that from 
them proceedeth thys perrilfome contagion. The 
Land is full of adulterers, & for this caufe the 
Lord mourneth (lerem. 23.) The Land is full 
of Extortioners, full of proude men, full of 
hypocrites, full of murderers (Efay 24.) This 
is the caufe why the Sword deuoureth abroade, 
and the Peftilence at home. Wicked deedes haue 
preuailed againft vs. Howe long (faith leremie 1 2.) 
Jhall the Land mourne, and the hearhes of euery field 
wither, for the wickednejfe of the Inhabitants that 
dwell therein ? Our Lord mournes for the fick 
nefle, the hearbes of the field haue withered for 
want of raine, yet will / no man depart from his 
wickednefle. Poft ouer the Plague to what naturall 
caufe you will, I pofitiuelie affirme it is for finne. 
Forfmne (faid the Lord by the fore-named leremy 
(lerem. 21.) / will Jmyte the inhabitants of 
lerujalem, and man and beafi Jhall die of a great 
peflilence. I will bring a Plague vpon you, that 
whojoeuer heareth of it, his eares fhal tingle. 
Eyther take away the caufe, or there is no re- 
mouing of the effed:. 



240 CHRISTS TEARES 

Lonaon, thou art the feeded Garden of finne, 
the Sea that fucks in all the fcummy chanels of 
the Realme. The honefteft in thee (for the 
moft,) are eyther Lawyers or Vfurers. Deceite 
is that which aduaunceth the greater forte of 
thy chiefefl: ; Let them looke that theyr ritches 
Ihall ruljl and canker, being wet & dewed with 
Orphans teares. The Lord thinketh, it were as 
good for him to kill with the Plague, as to let 
them kill with oppreffion. He beholdeth from on 
hie al fubtile conueiances, and recognifances. He 
beholdeth how they peruert foundations, and will 
not beftow the Bequeathers free almes, but for 
brybes, or for friendfhip. I pray God they take 
not the like courfe, in preferring poore mens 
chyldren into theyr Hofpitals, and conuerting the 
impotents mony to theyr priuate vfury. 

God likewife beholdeth, how to beguile a fely 
young Gentleman of his Land, they will crouch 
cap in hande, play the Brokers, Baudes, Apron- 
fquires, Pandars, or any thing. Let vs leaue of 
the Prouerbe which we vfe to a cruell dealer, 
faying : Goe thy waies. Thou art a lewe: and 
fay, Goe thy waies, Thou art a Londoner. For 
then Londoners, are none more hard harted and 
cruell. Is it not a common prouerbe amongft 
vs, whe any man hath cofend or gone beyonde 
vs, to fay, Hee hath playde the Merchant with 



OVER JERUSALEM. 241 

vs ? But Merchants, they turne it another way, / 
and fay. He hath playd the Gentleman with them. 
The Snake eateth the Toade, and the Toade the 
Snaile. The Merchant eates vp the Gentleman, 
the Gentleman eates vp the Yeoman, and all three 
do nothing but exclaime one vpon another. 

The head of Daniels Image was of beaten 
golde, but his feete iron (Dan. 1. 23.) Our 
head or our Souerayne is all of golde, golden 
in her lookes, golden in her thoughts, in her 
words and deedes golden. We her feete or her 
fubieds, all yron. Though for her vertues fake, 
and the prayers of his difperfed Congregation, 
God prorogeth our defolation for a while, yet 
wee muft not thinke, but at one time or other, 
he will fmyte vs and plague vs. Hee fhall not 
take away our finne, becaufe wee will not con- 
fefle with Dauid, that we haue finned : or if wee 
doe fo confefle, wee holde it full fatif-fadion 
for it, without any reformation or amendement. 
In thys time of infedtion, we purge our houfes, 
our bodies and our ftreetes, and looke to all but 
our foules. 

The Pfalmiji was of another mind, for he faid, 
O Lord I haue purged and clenjed my fpirit. (Pfalm 
76.) Blefled are they that are cleane in hart, howe 
euer theyr houfes be infeded. There were the 
in the heate of the ficknes, that thought to purge 

N. IV. 16 



242 CHRISTS TEARES 

and clenfe theyr houfes, by conueying their infedted 
feruaunts forth by night into the fieldes, which 
there ftarued and dyed, for want of reliefe and 
warme-keeping. Such mercilefle Canibals, (in 
fteade of purging theyr fpyrits and theyr houfes,) 
haue thereby doubled the Plague on them and 
theyr houfes. In Grayes-Inne, Clarkenwell, Fins- 
bury, and Moore- fieldes, wyth myne owne eyes 
haue I k^rvt halfe a dozen of fuch lamentable 
out-cafts. Theyr Bretheren & their Kinffolkes, 
haue offered large fummes of money, to gette 
them conueied into / any out-houfe, and no man 
would earne it, no man would receiue them. 
Curfing and rauing by the High-way fide, haue 
they expired, & theyr Maifters neuer fent to 
them, nor fuccourd them. The feare of God is 
come amongft vs, and the loue of God gone 
from vs. 

If Chrift were now naked and vifited, naked 
and vifited fhould he be, for none would come 
neere him. They would rather forfweare him 
and defie him, then come within forty foote of 
him. In other Lands, they haue Hofpitals, 
whether their infedted are tranfported, prefently 
after they are ftrooken. They haue one Holpitall, 
for thofe that haue been in the houfes with the 
infefted, and are not yet tainted : another for 
tbofe that are taynted, and haue the fores ryfen 



OVER JERUSALEM. 243 

on them, but not broken out. A third, for thofe 
that both haue the fores, & haue them broken 
out on them. We haue no prouifion but mixing 
hand ouer heade, the ficke with the whole. A 
halfe-penny a month to the poore mans boxe, we 
count our vtter empouerilhing. I haue hearde 
Trauailers of credite auouch, that in London, is not 
gyuen the tenth part of that almes in a weeke, 
which in the pooreft befieged Citty of Fraunce is 
gyuen in a day. What, is our religion all au[a]rice 
and no good works? Becaufe we may not build 
Monafteries, or haue Mafles, Dirges, or Trentals 
fung for our foules, are there no deeds of mercy 
that God hath enioyned vs ? 

Our dogges are fedde with the crumbes that 
fal from our Tables. Our Chriftian bretheren 
are famifht, for want of the crumbes that fall 
from our Tables. Take it of me rich-men 
exprefly, that it is not your owne which you 
haue purchaft with your induftry : it is part of 
it the poores, parte your Princes, parte your 
Preachers. You ought to pofTefTe no more, then 
will moderatly fuftaine your / houfe and your 
family. Chrift gaue all the vidruall he had, to 
thofe that flocked to heare his Sermons. We 
haue no fuch promife-founded plea at the day 
of al flefh, as that in Chrifl:s name we haue 
done almes-deeds. How would we with our 



244 CHRISTS TEARES 

charity, fuftaine fo many mendicant orders of 
Religion, as we heere-to-fore haue, & as now at 
thys very houre bpyond Sea are, if wee cannot 
keepe and cherrifti the cafuall poore amongft vs ? 
Neuer was there a fimple liberal! relieuer of the 
poore, but profpered in moft things he went 
about. The caufe that fome of you cannot 
profper, is, for you put out fo little to intereft 
to the poore. 

No thankf- worthy exhibitions, or reafonable 
penfions, will you contribute to maymd Souldiours, 
or poore SchoUers, as other Nations doe, but fuiFer 
other Nations with your difcontented poore, to 
Arme themfelues againft you. Not halfe the 
Prieftes that haue beene fent from them into Eng- 
land, had hether been fent, or euer fledde hence, 
if the Crampe had not helde clofe your purfe 
ftrings. The lyuings of Colledges, by you are 
not increafed, but diminifhed : becaufe thofe that 
firft rayfed them, had a fuperftitious intent, none 
of vs euer after, will haue any Chriftian charitable 
intent. 

In the dayes of Salomon, gold and filuer bare 
no price. In thefe our dayes, (which are the 
dayes of fathan,) nought but they beare any price. 
God is defpifed in comparifon of them. Demas 
forfooke Chrift for the worlde ; in this our de- 
ceafing couetous world, Demas hath more followers 



OVER lERUSALEM. 245 

then Chrift. An old Vfurer that hath nere an 
heyre, rakes vp thirty or forty thoufande pounds 
together in a hutch, will not part with a penny, 
fares miferably, dyes fuddainly, and leaues thofe 
the fruites of hys niggardize, to them that neuer 
thanke him. 

Hee / that beftoweth any thing on a Colledge 
or Hofpitall, to the worlds end flial haue his name 
. remembred, in daily thankfgyuing to God for 
him : otherwife hee perriiheth as the Pellitory on 
the wall, or the weede on the houfe toppe, that 
groweth onely to wither ; Of all his wealth no good 
man reaping any benefite, none but Canckers, 
pryfons, and bard Cheftes, liue to report hee was 
ritch. Thofe great bard Cheftes he carries on hys 
backe to Heauen ga;tes, and none fo burdened, is 
permitted to enter. 

There is no Male of any kinde, hath apparance 
of breaftes but man, and hee hauing them, giues 
no fucke with them at all. Such dry-nurfes are 
our Englilh Cormogeons ; they haue breafts, but 
giue no fuck with them. They haue treafure 
innumerable, but doe no good with it. All the 
Abbey-lands that were the abftradts from imperti- 
nent almes, nowe fcarce afforde a meales meate 
of almes. A penny bellowed on the poore, is 
abridged out of houfe-keeping. All muft be for 
their Chyldren that fpend more then all. More 



246 CHRISTS TEA RES 

profperous chyldren fhould they haue, were they 
more open handed. The Plague of God threatens, 
to fhorten both them and theyr children, becaufe 
they fliorten theyr hands for the poore. To no 
caufe referre I this prefent mortality but to 
couetife. 

Let couetife be enlarged out of durance, the 
infefted ayre will vncongeale, and the wombes of 
the contagious Clowdes .will be clenfed. Pray and 
diftribute you gorbellied Mammonifts ; without 
prayer and diftribution, or almoft thinking of 
God, haue you congefted thofe refulgent mafles 
of fubftaunce. With the deftribution of them, (if 
you looke for faluation,) your foules muft you 
raunfome from Belial. And fortunate are you, 
if / with tedious interceffions and prayers, you 
may gette your raunfome accepted of. Nothing 
of all your drofle (going downe into the earth) 
fhall you take with you : you fhal cary no more 
hence, Nift parua quod vrna capita but a Coffyn 
and a winding-fheete. 

They haue flept theyr fleepe, faith Dauid (Pfalm 
75.), and all the men of riches, haue found none 
of their treafure in their owne hands after theyr 
fleepe was ended. Poore men, to you I fpeake, 
(for ritch men haue theyr Country Granges to 
flye to from contagion,) humble your foules with 
failing and prayer. Elias and Moyjes by their 



DUER JERUSALEM. 247 

fafting and prayer, were filled with the familiarity 
of God. Entreate the Lord that he would paffe 
ouer your houfes, as in Egypt hee paft ouer the 
houfes of the Ifraelites firft-borne: Befeech him, 
with the Gerazens, (into whofe Heardes of Swine 
the deuils were fent,) to depart (with his heauy 
iudgements) out of your quarters. Though he 
feemeth a little to fleepe, (as when hee was on 
the Sea with his Difciples, and the tempefl: arofe,) 
yet if you awake him with your out-crying 
prayers, as the Apoftles did, faying : Lord faue 
vs. Lord faue vs, or wee perijh, hee will com- 
maund the windes and the Sea, controule the 
contagion and the fickenes, and make a calme 
enfue, heale euery difeafe and languor amongft you. 
In the day of my trouble, (faith the fore-named 
profeticall King : Pfalm 77) / fought vnto the 
Lorde, my fore ran ^ ceafed not in the night, my 
foule refufed comfort. I did thinke vpon God, and 
was troubled, T prayed, and my fpyrit was ful of 
anguifh. Let vs feeke vnto the Lorde in like 
forte, let our foules refufe comfort, let vs thinke 
vpon him & be humbled, let vs pray, and fill our 
fpyrits ful of anguifh, til fuch time as he turneth 
our afBidion from vs. If wee be not thus 
humbled, if our fpyrits bee not poflefled with 
an anguifh, / but we make a fport and flea-byting 
of his fearefuU vifitation, and thinke (without our 



248 CHRISTS TEA RES' 

prayers) the feafon of the yeere wil ceafe it, hee 
wil fende a rougher ftringed fcourge amongft vs, 
a defolation that fhall furrow deeper in our fides, 
and roote out the memoriall of vs. 

If (faith the Apoftle to the Hebrues : Hebr. 
12.) they ejcafed not which refujed him that /pake 
on earth, much more /hall they not ejcape, that turne 
away from him that Jpeaketh to them from heauen. 
Now it is that God fpeaketh to vs fr5 heauen, 
now if wee turne away from him, or wil not turne 
to him, there fhall not one of vs efcape. 

In the time of Gregory Najianzene, (if wee may 
credite Ecclefiafticall recordes,) there fp[r]ung vp 
the direfulleft mortality in Rome, that man-kinde 
hath beene acquainted with: fcarce able were the 
lyuing to bury the dead, and not fo much but 
their ftreets were digged vp for graues ; Which 
this holy Father (with no little comiferate hart- 
bleeding) beholding, commanded all the Clergie 
(for hee was at that time their chiefe Bifhop) 
to aflemble in prayer and fupplications, & deale 
forcinglie befeeching with God, to intermit his 
furie and forgiue them. For all this, not any 
whit it abated : hee tooke no pitty on them. 
There-with that reuerend Paftor, (entranced to 
hell in his thoughts for the diftrefie of his people,) 
caufed al the Cittizens young and old, to be called 
foorth theyr houfes, and attende him in a howling 



OVER JERUSALEM. 249 

proceffion. Vppe and downe the ftreetes, from 
one end of the Citty to the other he ledde them, 
and Preachers (or Captains ouer multitudes) were 
fette to diredl & encourage them in their Inuo- 
cations and Orizons. Foure dayes together, in 
this feruent exercife, he detained the. In thofe 
places where the mortality raged moft, a ftande 
would / hee make halfe a day, and with reiterated 
folicitings, and proftrate voyce-crazing vehemencie, 
breake ope a broade clowde-difperfing paflage, to 
the throne of mercy. 

The foure dayes concluded, and that with their 
bellowing clamors, and breaft-embolning fighes, 
they had enforced a fufficient breache in the 
Firmament, there appeared a bright funne-arraied 
Angell, ftanding with a reaking bloody fword in 
his hand, in the chiefe gate of theyr Citty, which 
(the]^ comming neere) in all theyr fights, on hys 
arme hee wiped and put vp : and (in that very 
inftant) throughout the Citty, the plague ceafed. 
Some (peraduenture) may take exceptions againfl 
the certainty heereof, but if we will authorize 
anything in the Romaine or Ecclefiafticall hifto- 
ries, we muft afcribe truth as wel vnto this. 
I would fee him that could giue me any other 
reafon but thys, of the building of the yet extant 
gate and Caftle of S. Angelas, on both which, the 
Angell with hys fword drawne is artificially en- 



250 CHRISrS TEARES 

grauen. True, or not true, the example can doe 
no harme : We will not be too haftie to imitate it. 

In ftead of humbling our felues after this 
manner, and wearying God with our cryes and 
lamentations, wee fall a drinking and boufing, & 
making ieftes of his frowning caftigation. As 
Babes fmyle and laugh in theyr fleepe, fo we 
(furprifed with a lethargy of finne,) do nothing 
but laugh and ieft in the midft of our fleepie 
fecurity. Wee fcofFe and are iocund, when the 
fworde is ready to goe through vs. On our 
wine-benches we bidde a Fico for tenne thoufand 
Plagues. 

Him as a timerous milke-foppe we deride, that 
takes any antidote againft it. Vpon the poynt of 
Gods fword wee will runne as he is in ftryking : 
rufh into houfes that are / infedted, as it were to 
out-face him. My Jonne (fayth the Apoftle,) 
de/pife not the chajiijetnent of the Lorde (Hebr. 1 1. 
5.). The Lordes chaftifing wee thinke to efcape, 
by defpyfing it. ^od in communi poffidetur ab 
omnibus negligitur. That which is difperft, of all 
is defpifed. Eft tentatio adducens peccatum, et 
tentatio probans fidem. There is a temptation 
leading to finne, and a temptation trying our 
fayth. The temptation of this our vifitation, 
hath both ledde vs to finne, and tryed our 
fayth. Tt hath ledde vs to finne, in that it hath 



OVER JERUSALEM. 251 

hardned our harts, and we haue not humbled 
our felues vnder it as wee fhould. It hath tryed 
our fayth to be a prefumptuous and rafh fayth, 
and that it is built on no firme foundation. 
Blejfed is the man, faith loh, whom God correSleth^ 
(lob 5, 17.) Curfed are we, for God corredeth 
vs, and we regard it not. 

As the holy Ghoft willeth vs, not to defpife 
the chaftifing of God, fo he wold haue vs not 
to faint when we are rebuked of him, and thereof 
hee giueth a reafon, For whom the Lord loueth, he 
chajiifeth, and he Jcourgeth euery Sonne he receiueth. 
As there be drunken defpyfers of Gods prefent 
chaftifement, fo are there them that faynt too 
much vnder it: that thinke it lyes not in the 
Lordes power to reftore them : that no prayers 
or repentaunce may repriue them ; that imagine, 
(fince GoD in thys world hath forfooke them,) he 
wil for euer forfake the. Thus they argument 
againft themfelues, He that denieth vs a fmall 
requeft, of the prolongment of a i&HO. earthlie 
dayes, he will furely ftoppe his eares, when in 
a greater fute (for the life eternall) we fhall 
importune him. 

O no, fooliih men you erre, though long life 
on earth be a bleffing, yet it followes not by con- 
tradidtion, that God curfeth all thofe whofe dayes 
hee fhortens. Many except theyr dayes were 



252 CHUISTS TEARES 

fhortned, wold neuer be faued. / Many in theyr 
prime and beft yeeres, are raught hence, becaufe 
the world is vnworthy of them, and they are 
more worthy of heauen, then the world. The 
good King lojias, was taken away in his youth. 
Our Sauiour was take vp in his beft youthly age. 
Others for their fins, the Lord by vntimely death 
punilheth in this world, that they may be abfolued 
in the world to come. A large account of them 
fhall he demaund, to whom he lendeth long life. 
Whom God chaftifeth or cutteth of, hee loueth : 
halfe his account he cutts of. Euery fon hee 
fcourgeth that hee receiueth. 

Hath God chaftifed or fcourged fuch a man by 
the ficknes, he is not a greater finner then thou 
who he hath not chaftifed, but he loueth him 
better then thee, for in his chaftifing, he hath 
ftiewed more care ouer him then he hath ouer 
thee. Few men defamed with any notorious vice, 
can I heare of, that haue dyed of this ficknefle. 
God chaftifeth his Sonnes and not baftards. No 
Sonnes of God are we, but baftards, vntill we be 
chaftned. The Fathers of our earthly bodies, for 
a few dayes chaftife vs at theyr pleafure, but God 
chaftifeth vs for our profite, that we may be par- 
takers of his hoHnes (Heb. 1 2. 8, 9). The Fathers 
of our earthly bodies, though they beate vs and 
chaftife vs, yet cannot (for all the payne they put vs 



OUER JERUSALEM. 253 

to) enfeofe vs in glory perpetual 1 : for ho we {houlde 
they doo that for vs, which they cannot doe for 
themfelues ? Onely becaufe they are to benefite 
vs, with a litle tranfitory chafFe, they tyrannife and 
raigne ouer vs : and therefore more auftere are 
they to keepe vs in obedience, for we fhould not 
(after theyr death) lauifhly mifpende the labours 
of theyr parfimony. 

The guerdon they giue us, (for all theyr inflidled 
forrow and fmart,) is that which they muft leaue in 
fpite of / theyr harts, & cannot themfelues keepe 
any longer. They giue vs place, that in felfe-fame 
fort we may gyue place to others. But God our 
Redeemer, Chaftifer and Father, corrects vs, that 
wee may receiue no corruptiue inheritaunce, (fuch 
as in this life we receiue, by the wayning of our 
earthly Fathers,) but a neuer fayling inheritaunce, 
where we fhall haue our Father himfelfe for our 
inheritaunce. 

O what a blefled thing is it to bee chaftifed of 
the Lord. Is it not better (6 London) that God 
correft thee, and loue thee, then forbeare thee, and 
for fake thee .? He is a iuft God, and muft punifh 
eyther in thys life, or in the lyfe to come. Though 
thou confidereft onely the things before thee, yet 
he being a louing fore-feeing father for thee, and 
knowing the intollerablenefle of the neuer quenched 
Fornace (which for finne he hath prepared,) will not 



254 CHRISTS TEA RES 

confent to thine owne childifh wifhes, of winking 
at thee heere on earth, (where though he did fpare 
thee, thou ftiouldft haue no perfed: tranquillity,) 
but with a fhort light punifliment, acquiteth thee 
from the punifliment, & eternally incomprehenfible 
tortures. 

When Preachers threaten vs for finne, with thys 
adiund eternall, as paynes eternall, eternall damna- 
tion, eternall horror and vexation, we heare them 
as words of courfe, but neuer diue right downe 
into theyr bottomlefTe fence. A confufed modell 
and mifly figure of Hell haue we, conglomerate in 
our braynes, droufily dreaming that it is a place 
vnder earth, vnceflantly vomiting flames like Mtna^ 
or Mongiball, and fraught full of fire and Brimfl:one, 
but we neuer follow the meditation of it fo farre, 
(were it nothing els,) as to thinke what a thing it 
is to lyue in it perpetually. 

It / is a thoufand thoufand times worfer, then to 
be flaked on the toppe of Mtna or Mongiball. A 
hundred thoufande times more then thought can 
attrad, or fuppofition apprehend. But eternally to 
Hue in it, that makes it the hell, though the torment 
were but trifling. Signified this word eternal, but 
fome fixe thoufand yeeres, (which is about the 
diftance from Adam,) in our comprehenfion it were 
a thing beyond mind, infomuch as wee deeme it 
an impatient fpeflracle, to fee a Traytour but halfe 



OUER lERUSALEM. 255 

an houre groning vnder the Hangmans hands. 
What then is it, to Hue in threefcore times more 
griding difcruciament of dying, a yere, a hundred 
yeere, a thoufand yeere, fixe thoufand yeere, fixty 
thoufand yeere, more thoufandes then can be 
numbred in a thoufand yeeres ; fo much importeth 
this word eternal, or for euer. 

Though all the men that euer God made, were 
hundred handed like Briareus, and ftioulde all at 
once take pennes in their hundred handes, and doe 
nothing in a whole age together, but fette downe 
in Figures and characters, as many myllions or 
thoufands as they could, fo many millions or 
thoufands they could neuer fet down, as this wordc 
of three fyllables Eternall, includeth : an Ocean of 
yncke would it draw dry to defcribe it. Hell is a 
circle which hath no breakings of, or difcontinuing. 
Hence blafphemous Witches and Coniurers, whe 
they raife vp the deuill, drawe a ringed circle 
ail-about hym, that he fliould not rufhe out and 
opprefle them : as alfo to humble & debafe him, 
in putting him in mind by that circle, of the 
eternall circle of damnation, wherin God hath 
confined and ftiut him. What dullards and 
blockheads are wee, that hearing thefe tearmes of 
hell and eternall, fo often foun[d]ed in our eares, 
found them fo fhallowly, / or if we found them as 
we fhold, are no more confounded with them .'' It 



266 CHRISTS TEARES 

fhould feeme we are not too much terrified with 
them, when for an houres pleafure, (which hath no 
taftes of true pleafure in it,) we will dare them 
both to theyr vtmost. 

Fowles of the ayre, though neuer fo empty 
ftomackt, flye not for foode into open Pit-fals. 
^a nimis apparent retia vitat auis, too open 
fnares, euen fimple birdes doe fhunne. No Beaft 
of the Forreft, fpying a gun or a trap layd for him, 
but efchewes it. We fpy and fore-fee the Pyt-fal, 
the Nette, the Ginne, the Trappe, that Sathan (our 
old en trapper) layes for vs, yet wilfully wee (with- 
out any flattering hope of foode, without any 
excellent allurement to entice vs, or hunger to 
coftraine vs,) with full race, will darte our felues 
into them. Yea though Chrift from the fkyes, 
hold out neuer fo moouing lures vnto vs, all of 
them (Haggard-like) wee wil turne tayle to, and 
hafle to the yron fifl, that holds out nought but a 
knyfe to enthrill vs. 

O if there were no heauen, me thinkes (hauing 
that vnderftanding we ought,) we fhould forbeare 
to finne, if it were but for feare of hell. Our 
Lawes, with nothing but propofed penalty, from 
offending cohibite vs, they allow no rewarde to 
theyr temperate obferuants : Gods Lawes, (pro- 
pofing both exceeding rewarde and exceeding 
penalty,) are euery day violated and enfringed. 



OVER JERUSALEM. 257 

Eyther wee fuppofe him, not able to execute 
his Lawes, or that (like one of Romes Epicure 
Emperors,) he more fauoureth their breakers then 
obeyers : aduancing men fooner for qppugning 
then obferuing them. Farre is hee from that 
mad-braine fondnefle ; of his Lawes he is not 
onely not carelefle, but iealous and zealous, and to 
the fourth generation purfueth their negledlers. 

None / of them he pardons, though for a fpace 
he may refpite. If he delayeth or refpiteth, his 
delaying or refpyting, is but to fetch vp his hand 
hyer, that be may let it fal on them heauier. His 
deferring, is the more to infer. Of no ill payment 
fhall he complaine, that hath the wages of his 
wickednes held from him in this world, to receiue 
them by the whole fumme in Hell, Could the 
leaft and fencelefleft of our fences, into the quieteft 
corner of hel, be tranfported in a vifion but three 
minutes, it woulde breede in vs fuch an agafting 
terror, and fhyuering miflike of it, that to make 
vs more wary of finne-meriting it, we would haue 
it painted in our Gardens, our banquetting-houfes, 
on our gates, in our Gallaries, our Clofets, our 
bed-chambers. 

Againe, were there no hell but the accufing of a 
man's owne confcience, it were hell, and the pro- 
fundity of hel to any fliarpe tranfpercing foule, that 
had neuer fo lyttle inckling of the ioyes of heauen, 

N. IV. 17 



258 CHRISTS TEARES 

to be feperate fro them ; to heare and fee try- 
umphing and melody, and 'Tantalus like, not bee 
fuiFered to come neere them, or partake them ; to 
thinke when all els were entred, hee fhould be 
excluded. Our beft methode to preuent this ex- 
cluding, or feparating fro God's prefence, is heere 
on earth (what foeuer we goe about,) to thinke we 
fee him prefent. Let vs fancy the firniament as 
his face, the all-feeing Sun to be his right eye, and 
the Moone hys left, (although hys eyes are farre 
more fiery pointed and fubtile,) that the Starres 
are but the congemmed twincklings of thofe his 
cleare eyes, that the winds are the breath of his 
noftrils, and the lightning & tempefts, the troubled 
adlion of hys ire: that his frownes bring forth 
froft & fnoy/e, and hys fmiles faire weather, that 
the Winter is the image of the firft world, wherein 
Adam was vnparadized, & the fruit-foftering / 
fummer, the reprefentation of the feede of womans 
fatif-fying, for the vnfortunate fruite of lyfe which 
he plucked. Who is there entertayning thefe 
diuine allufiue cogitations, that hath not God vn- 
remoueable in his memory ? Hee that hath God 
in his memorie, and aduaunceth him before his 
eyes euer-more, will be bridled and pluckt backe, 
for much abufion and beftialnefle. Many finnes 
be there, which if none but man ftiould ouer- 
eye vs offending in, wee woulde neuer exceede. 



OVER JERUSALEM. 259 

or offend in. In the prefence of his Prince, the 
diffoluteft mifliuer that lyues, wil not offend or 
mifgouerne himfelfe : how much more ought we, 
(abyding alwaies in God's prefence,) precifely to 
ftraighten our pathes. Harde is it when we fhall 
haue our ludge an eye-witnes againft vs. There 
is no demurring, or exceptioning againft his 
teftimony. 

Purblind London., neyther canft thou fee that God 
fees thee, nor fee into thy felfe. Howe long wilt 
thou clowde his earthly profped:, with the mifty 
night of thy mounting inquiries ? Therefore hath 
hee fmytten thee and ftrooke thee, becaufe thou 
wouldeft not belieue he was prefent with thee. He 
thought if nothing els might moue thee to looke 
backe, at leaft thou wouldeft looke back to thy 
ftriker. Had it not beene, fo to caufe thee to 
looke back & repent, with no croffe or plague 
would he haue vifited, or fought to call thee. He 
could haue beene reuenged on thee fuperaboudantly 
at the day of thy diffolution, & foules general 
Law-day, though none of thy chyldren or allies, 
by his hand had been fepulchred. Hys hande I may 
well terme it, for on many that are arretted with 
the Plague, is the print of a hand feene, and in the 
very moment it firft takes the, they feele a fencible 
blow gyuen them, as it were the hande of fome 
ftander by. / As Gods hand wee will not take it, 



26o CHRISTS TEARES 

but the hande of fortune, the hande of hote 
weather, the hande of clofe fmouldry ayre. The 
aftronomers, they affigne it to the regiment and 
operation of Planets. They fay, Venus, Mars, 
or Saturne, are motiues therof, and neuer mention 
our finnes, which are his chiefe procreatours. The 
vulgar menialty conclude, therefore it is like to 
encreafe, becaufe a Hearnefhaw (a whole afternone 
together,) fate on the top of S. Peters Church in 
Cornehill. They talke of an Oxe that tolde the 
bell at Jfoolwitch, & howe from an Oxe, hee trans- 
formed himfelfe to an olde man, and from an old 
man to an infant, & fro an infant to a young 
man. Strange propheticall reports (as touching 
the ficknes,) they mutter he gaue out, when in 
trueth, they are nought els but cleanly coyned 
lyes, which fome pleafant fportiue wittes haue 
deuifed, to gull them moft grofelie. Vnder Maifter 
Dees name, the lyke fabulous diuinations haue 
they bruted, when (good reuerend old man) hee 
is as farre from any fuch arrogant prefcience, as 
the fuperftitious fpreaders of it, are from peace of 
confcience. 

If we would hunt after fignes and tokens, we 
fhould ominate from our hardnes of hart, and want 
of charitie amongft bretheren, that Gods iuftice is 
harde entring. No certaine coiedture is there of 
the ruine of any kingdom, then theyr reuolting 



OVER JERUSALEM. 261 

from God. Certaine coniedtures haue we had, that 
we are reuolted from God, and that our ruine is 
not far off. In diuers places of our Land, it hath 
raigned blood, the ground hath been remoued, 
and horrible deformed byrthes conceiued. Did 
the Romans take it for an ill figne, whe their 
Capitol was ftrooken with lightning, how much 
more ought London, to take it for an ill figne, 
when her chiefe fteeple is ftrooken with / lightning ? 
They with thunder fro any enterprife were dis- 
animatedj we nothing are amated. The blazing 
Starre, the Earthquake, the dearth and famine 
fome fewe yeeres fince, may nothing afright vs. 
Let vs looke for the fworde next to remembrance 
and warne vs. As there is a tyme of peace, fo 
is there a time of warre. No profperity lafteth 
alwaies. The Lord by a folemne oath bound 
himfelfe to the lewes, yet when they were obliuious 
of him, he was obliuious of the couenant he made 
with their forefathers, and left theyr Citty defolate 
vnto them. Shall he not then, (we ftarting from 
him, to who by no bonde he is tyde,) leaue our 
houfe defolate vnto vs ? Shall we receiue of God 
(a long time) al good, and fhall we not looke in 
the end, to receiue of hym fome ill ? O ye difobe- 
dient chyldren returne, and the Lorde fhall heale 
your infirmities (lerem. 3. 22). Lye downe in your 
confufion, & couer your faces with Ihame. From 



262 . CHRISTS TEARS S 

your youth to thys day, haue you finned, and not 
obeyed the voyce of the Lord your God. Now 
in the age of your obftinacie, and vngrateful 
abandonments, repent and be conuerted. With 
one vnited interceffionment, thus reconcile your 
felues vnto hym. 

O Lord our refuge from one generation to 
another, whether from thy fight fhall we goe, or 
whether but to thee, fhall we flye from thee ? luft 
is thy wrath ; it fendeth no man to hell vniuftly. 
Rebuke vs not in thine anger, neyther chaftife vs 
in thy difpleafure. We haue finned we confefle, 
& for our finnes thou haft plagued vs, with the 
forrowes of death thou haft compaft vs, & thy 
fnares haue ouer-tooke vs : out of Natures hande, 
haft thou wrefted the fword of Fate, and now 
flayeft euery one in thy way. Ah thou preferuer 
of men, why haft thou fette vs vp as a marke 
againft thee ? Why wilt thou breake a leafe / 
driuen to and fro "with the wind, & purfue the 
dry ftubbJe ? Returne & fliew thy felfe meruailous 
vpon vs. None haue we like Moyfes, to ftand 
betwixt life and death for vs. None to offer 
himfelfe to die for the people, that the Plague may 
ceafe. O deere Lorde, for lerufalem didft thou 
die, yet couldft not driue backe the plagues defti- 
nate to lerufalem. No image or likenes of thy 
lerufalem on earth, is there left but London. Spare 



OUER JERUSALEM. 263 

London, for London is like the Citty that thou 
louedft. Rage not fo farre againft lerufalem, as 
not onely to defolate her, but to wreake thy felfe 
on her Hkenes alfo. All the honor of thy miracles 
thou loofeft, which thou haft fhewed fo many and 
fundry times, in refcuing vs with a ftrong hand 
from our enemies, if now thou becommeft our 
enemie. Let not worldlings iudge thee incbnftant, 
or vndeliberate in thy choyfe, in fo foone reiefting 
the Nation thou haft chofen. In thee we hope 
beyond hope. Wee haue no reafon to pray to 
thee to fpare vs, and yet haue wee no reafon to 
fpare from prayer, fince thou haft wild vs. Thy 
will be done, which willeth not the death of any 
finner. Death let it kill finne in vs, and referue 
vs to prayfe thee. Though thou kilft vs, wee will 
prayfe thee : but more prayfe flialt thou reape by 
preferuing then killing, fince it is the onely prayfe 
to preferue where thou maift kill. With the 
Leaper we cry out, Lorde if thou wilt, thou canji 
make vs cleans. We clayme thy promife, that thoje 
which mourne Jhall he comforted. 

Comfort vs Lord : we mourne, our bread is 
mingled with afties, and our drinke with teares. 
With fo manie Funerals are wee oppreffed, that wee 
haue no leyfure to weepe for our finnes, for howling 
for our Sonnes and Daughters. O heare the voyce 
of our howling, withdraw thy hand from vs, & we 



264 CHRISTS TEARES OUER JERUSALEM. 

will draw neere vnto thee. Come / Lorde lefus 
come, for as thou art lefus, thou art pittifull. 
Challenge fome part of our finne-procured fcourge 
to thy Crofle. Let it not be fayd, that thou but 
halfe fatif-fiedfl: for finne. We belieue thee to be 
an abfolute fatif-fier for finne. As we belieue, fo 
for thy merits fake, we befeech thee let it happen 
vnto vs. 

Thus ought euery Chriftian in London, fro the 
higheft to the loweft, to pray. From God's iuftice 
wee muft appeale to his mercy. As the French 
King, Frauncis the firft, a woman kneeling to hym 
for iuftice, fayd vnto her. Stand vp woman, for 
iuftice I owe thee, if thou begft any thing, beg for 
mercy. So if we begge of God for anie thing, 
let vs begge for mercy, for iuftice hee owes vs. 
Mercy, mercy, O graunt vs heauenly Father, for 
thy mercy. 

LuStus monumenta manebunt. 




EKD OF VOL IV. 



CDe ^ut& lifirarp. 



THE 



COMPLETE WORKS 

OF 

THOMAS NASHE. 



IN SIX VOLUMES. 



FOR THE FIRST TIME COLLECTED AND EDITED 
WITH MEMORIAL-INTRODUCTION, NOTES AND ILLUSTRATIONS, ETC., 



liY THE REV. 

ALEXANDER B. GROSART, LL.D. (Edin.), F.S.A. (Scot.), 
St. George's, Blackburn, Lancashire. 

VOL. I. 

MEMORIAL-INTRODUCTION— I. BIOGRAPHICAL. 
anatomie of ABSURDITIE. 

MAK TIN MAR-PRELA TE TRA CTA TES : 
i. A COUNTER-CUFFE TO MARTIN JUNIOR. 

ii. The Returne of the Renowned Cavaliere Pasquill. 

iii. The Month's Mind. 

iv. The First Parte of Pasquils Apologie. 

1589-1590. 

PRINTED FOR PRIVATE CIRCULATION ONLY. 
1883—84. 
50 Copies.^ 



Cfje !J)utf) librarp. 



THE 



COMPLETE WORKS 

OF 

THOMAS NASHE. 

IN SIX VOLUMES. ''' 



FOR THE FIRST TIME COLLECTED AND EDITED 
WITH MEMORIAL-INTRODUCTION, NOTES AND ILLUSTRATIONS, ETC., 



BY THE REV. 

ALEXANDER B. GROSART, LL.D. (Edin.), F.S.A. (Scot.), 
St. George^s, Blackburn^ Lancashire, 



vol. II. 
PIERCE PENILESSE HIS SVPPLI CATION TO THE DIUELL. 

HARVEY-GREENE TRACTATES : 

i. a wonderfull strange and miraculous astrologicall 
Prognostication. 

ii. Strange Newes of the Intercepting certaine Letters. 

1592. 



FEINTED FOR PRIVATE CIRCULATION ONLY. 

1883— 84. 
50 Copies.'] 



Cfje ^utf) Li&rarp. 



The 

COMPLETE WORKS 

OF 

THOMAS NASHE. 

IN SIX VOLUMES. 



FOR THE FIRST TIME COLLECTED AND EDITED 
WITH MEMORIAL-INTROnUCTlON, NOTES AND ILLUSTRATIONS, ETC., 

BY THE REV. 

ALEXANDER B. GROSART, Lt.D. (EdIN,), F,S,A. (S.oi ), 
St. Georges, Blackburn, Lancashire. 



VOL. III. 

haue with you to saffron-walden. 
terrors of the night. 

1594—96. 



PRINTED FOR PRIVATE CIRCULATION ONIY. 
1883—84. 
50 Copies. "[