CHORAZIN AND BETHSAIDA'S Woe, or warning Piece.  
A judicious and learned Sermon ON MATH. 11. vers. 21.  
Preached at St. mary's in Oxford, by the renowned and famous Divine, Mr. Nathanael Carpenter, Bachelor in Divinity, sometime Fellow of Exeter College; late Chaplain to my Lord's Grace of Armah in Ireland.  
Printed at London by T. Cotes, for Michael Spark, dwelling at the blue Bible in Greene-Arbor, 1633.   

To the worshipful Thomas Winneffe Dr. of Divinity, and Deane of St. Paul's in London.  
The blessings of this life, and that which is to come, etc.  
THere is nothing in this Continent, or within the Content of the vast world, that hath not in it some quality which may benefit other creatures; The air yields fowls, the water. fish, the earth fruits. Much more may it be verified of persons than of things; of creatures intelligible, than of insensible; of learned men, more than ignorant: who may edify and profit many by their own knowledge. The Author hereof was unto me both a Tutor, and a near affine: somewhat therefore may, much ought not (without entrenching on the bounds of modesty) be said of him. He was a Microcosm, a little world within the Hemisphere of this greater, that seemed for his natural endowments of knowledge, reason, judgement, wisdom, and all supernatural gifts, to outstrip many of his equall-contemporaries, and superiors both in age and place. He it was whom Oxford so much admired for industry, ingenuity, rationability, and judicious solidity in things pertaining to the liberal sciences; And the Church at this day in Achitophel the wicked Politician (composed by this Author) stands stupefied and amazed, wondering at the subtlety and policy humane, together with the knowledge and speculations divine, which the God of Heaven exhibited unto him in such an exuberant and abundant measure. Disastrous occurrents attempted often the stifling hereof before the birth: for had not a kinsman's (Io. Ca.) friendly hand given it safe conduct over the Surges of the Ocean, in all likelihood it had perished on the netherlands shores, (as his indefatigable labours, witnessed by his industrious vigilancy in the Optics; made shipwreck in the Irish Sea, the irrecuperable loss whereof is much to be deplored. Well, I'll welcome this the more, objected to my view, & peruse. Now having read it, & perceiving by the style thereof, as also by the testimony and certain approbation of that famous and learned Divine Mr. Mathias Stile, the Authors most endeared and intimate friend, that this is not any adulterate and illegitimate, but genuine and natural brood, his offspring; (to speak in the Poets, & Apostles phrase) I thought myself (by a blessed enjoyment of tuition and instruction from him) not more by gifts enabled, than in duty and conscience obliged; to endeavour to illustrate the good parts of him, whose fame (maugre malignity) will with great designments contend for perpetuity. This Sermon, or rather two days work; preached before the learned University at St. mary's in Oxford, being afterwards reviewed, and contracted, was intended (as may be supposed by the passages therein) for a Pauls-Crosse Sermon: And had not death's properation and dismal approach in a strange land prevented the Author's preparation, and anticipated a seasonable opportunity, it would not at this time have stood in need, of a Scholars, friends, or kinsman's help and assistance, either to have fitted, or furthered it for the Press. Now although the vast universe might present unto my considerate choice, many renowned worthy Patrons that would receive this Orphan to house, and give it habitation, countenance, and protection; yet after consultation, and some deliberation, I humbly dedicate these Excogitations, and divine oratory's of my kinsman and Ally the Author, unto your learned self; which I should not (to confess ingenuously) have done, had not your Scholarship, soundness, sincerity, and integrity been more eminent than your Deanery or dignity. That I have prefixed your name, was it because sometimes your Worship was of the same College with the Author, and contemporary with him, and consequently might be thought an approved instrument, if not to propagate, yet preserve this offspring? Or was it a fond supposal of adding aught to your (not more desired than deserved) exaltation? Nothing less: but of gaining somewhat from yourself unto the work, that being so inscribed, it might carry with it some show of innate worth, which shines so apparently from the splendour of your learned bosom. Let the eminency of your place and person give it lustre, reputation, and authority: so shall not after-ages find a grave to bury it in the darkness of oblivion. Anspiciously regarding it, be you a patron and guard unto it: imitating the goodness of the all-sufficient-and-efficient-blessing and preserving essence; who unto his beloved ones, though not meriting favourites; is a Sun and a Shield; a Sun to comfort, and a Shield to protect. So I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance amongst all them that are sanctified. The God of heaven perpetuate not only your present exaltation, but improve it to your further advancement here: The Lord guide you by his Counsel, and after that receive you to glory.  
Your Worships in his sincerest affections, and utmost endeavours to command, N. H.   
MATTH. 11. 21. Woe unto thee Corazin, woe unto thee Bethsaida: for if the mighty works which were done in you, had been done in Tyre and Sydon, they had repent long ago, sitting in sackcloth and ashes. 
SHame, albeit the daughter of sin, becomes sometimes the mother of conversion: Those whom neither afriends advice can rectify, nor a Magistrates sword correct, only shame makes sensible of transgression: and where all good motions else seem mere strangers, this one is admitted as a profitable though unwelcome guest. This disposition perhaps found our Saviour in the stubborn and stiffnecked jews, whose frozen heartstrings when neither gentle admonition could thaw, nor prodigious miracles work to a conversion; shame and reproach step in, as ready to undertake a reformation. He whose omnipotence could out of these stones have raised up children unto Abraham, and at the first touch of his gracious influence have kindled the sparkels of contrition, seems in this place, rather to expect, than to prevent their inclination to make them sensible of sin, ere they obtained mercy. Wherefore deriving his reproof from a gentle expostulation some 4. verses before my Text, he proceeds to tax in them, two capital and heinous enormities: the one of Infidelity, the other of Ingratitude. Whereof the one descovers itself in their neglect of those sacred Prophets, which from Moses to john have traced the line of our Messiah: for all the Prophets (quoth our Saviour) and the Law prophesied until john, and if ye will receive it, this is Elias which was for to come. The other in their contempt, in shutting their eyes against the sunshine of the glorious Gospel, to which he alludes in the 16. v. the comparison of little children sitting in the market place, and crying, We have piped, and ye have not danced, we have mourned, and ye have not wept. But finding at length the shaft of his rebuke, and commination either slightly lodged in their breasts, or contemptuously reflected back; is enforced at last to draw home to the head, and enforce their stiff necks, either to submit to the truth, or stand it out to their own destruction; Wherein he seems to play the sound Disputant, which puts his best strength on the last push; or the wise Orator; who is taught by his art to crown his conclusions with the most urgent motives.  
Having therefore hitherto couched in a general reproof what he left to each man's private application, he descends in particular to tax those Cities, wherein he had preached so many Sermons, and acted so mighty Miracles: Then began he to upbraid the Cities near about him, wherein most of his mighty works were done, because they repented not. Where we may observe first as a preface to my Text.  
1. That our Saviour sought not the means of bitterness and sharp exprobration, but when he found by long experience all other helps to fail, and his best purposes racked on the last extremity: When neither preaching enforced attention; nor the gift of Miracles engendered faith; when neither a friendly advice could purchase a good acceptance, nor a general reproof challenge interest in their disposition; finally when sin was grown to that head and height, that like the Sea it disdained all show of opposition, than began our Saviour to upbraid these cities wherein most of his Miracles were done, because they repented not.  
2. That Christ upbraiding the jews slackness, seasoned his sharp Message with such a Moderation, that he neither roved far off in generalities, nor too nearly designed the particulars, but only named the Cities and taxed their transgressions. He showed not himself like the Andabates of our time: who fight with their eyes shut: or like unskilful gunner's who discharge their Artillery are they approach the mark. On the other side, he less affected their fashion, who directed rather by spleen than conscience, are ready to strike at him that stands next, as though they mistook the man for the fault, and intended to spare the vice, and wound the person.  
3. Knowing well that reformation must begin at home, he roves not abroad to foreign Countries, under the veil of other men's deformities to shroud their weakness; but begins with the Cities near about him, wherein most of his miracles were wrought, as the first and fittest subject of reprehension.  
4. Lastly, he takes not advantage of the least slip, nor runs through a catalogue of humane imperfections, but at the first blow strikes at the root itself, to wit, their stupid and gross impenitence.  
Having hitherto by God's assistance and your Christian patience, drawn this curtain to my Text, your favourable affection will, I hope, hold the candle, whilst I on this 22. of the 11. of Matthew read on this our Saviour's pithy, and pathetical Exprobration: Woe unto thee Chorazin, woe unto thee Bethsaida; for if those mighty works had been done in Tyre and Sidon, which have been done in you, they had repent long ago in sackcloth and ashes.  
2. Which parcel of holy Scripture, naturally shuts into these two branches. First, a commination in these words, Woe unto thee Chorazin, woe unto thee Bethsaida. Secondly, an exprobration in the words following: For if those mighty works had been done in Tyre and Sidon, etc. The Commination again divides itself into these two parts.  
1. A woe threatened. 2. The persons to whom, the inhabitants of Bethsaida and Chroazin. The exprobration or upbraiding part, consisting in a comparative opposition between Bethsaida and Chorazin on the one part, and the Tyrians and Sidonians on the other part, points out unto us these three circumstances.  
2. The persons compared with Chorazin and Bethsaida, to wit the Tyrians and Sidonians. 2. The things wherein they are compared, the acceptance of Christ's actions. 3. The effects which might have followed on the good use of these means, to wit, Repentance; which latter directs us to two other points. 1. The time of their conditional repentance, They had repent long ago, 2. The manner and degree of their repentance, In sackcloth and ashes. Which places of this plentiful and fruitful Text, being opened, the whole sense is ready to flow into this pathetical expostulation.  
3. More ready and willing (O Bethsaida and Chorazin) hath my mercy showed itself to second your conversion, than the Rigour of my justice to threaten your confusion: and had the vehemency of my frequent preaching purchased your least attention, or the expression of my wondrous miracles awaked the least contrition: long since had your punishment been remitted, and your pardon sealed. What City ever overslipped so fair and large advantages which lay open to Salvation, or trod out so direct a path to their own perdition? What Nation could ever vaunt of a surer footstep in God promises; or challenge to itself a firmer confidence in my protection? The seat of your nobility, derived from the race of worthy Patriarches; your happy plantation in a Land slowing with milk and honey; the Garnished sepulchres of so many Prophets, the fruitful stock of jesse derived through so many kingly Branches; your pre-eminence above the Genriles, in whose opposed wants you may read the abundance of God's favour: Your learned Scribes and Doctors of the Law, whose penns were the Secretaries of truth, and their hearts as so many Temples to enshrine, the Oracles of wisdom might have long since taught you to trace out the true Messiah, and have found your safety. But when the substance of those shadows appears in his own likeness to check uncertainty, and your own eyes become the witnesses of my wonders, what curiosity can expect a fallacy, or promise to itself a more evident demonstration? My woes therefore must I double on your infidelity, and from your ingratitude will I shut up the bowels of my compassion. Had Tyre and Sidon maritime Cities, (the Seas offsprings and off-skumme of Nations) heard my Sermons, or found a means to see my Miracles; had fame at least stood so propicious to have performed a faithful message between my offers and their Indigence, their acceptance had long sithence smiled on my favours; long since had their repentance shown itself legible in sackcloth and ashes, the apparent characters of contrition.  
Weigh a little in the scale of a judicious censure, their wants and your endowments, how short comes your providence to apprehend your opportunities? How far had gone their diligence in improoving the means to their best advantage? Set face to face opposite, on one stage their barbarous and Seaborn disposition, undisciplined to wholesome Laws, and untutoured to civility; your settled and well weighed policy, promising no less than the severest practice of piety and religion; The dawning light of nature disdaining as it were to shine to their instruction; the clear Sunshine of our Saviour, and his miracles every where opening to your conversion, Those cozening impostures of Satan always pressed to their perdition; those divine Oracles of Truth whose mouths are daily open to your Salvation: What cunning advocate can step in, to excuse your sins, or slack my sentence? I oppose not the examples of the worthiest to surmount you, but of the weakest to shame you; A nation which hath not known me shall serve me, and a people which you have beheld with scorn, ye shall record with envy. The slaves of my contempt shall become the subject of your admiration, and where you sought the glory of precedence, shall you scarce find the grace of Imitation. A path shall be broken open even from the Gates of Barbarism to Abraham's bosom: and those whom you have barred from your communion, shall you find the sweet children of my adoption. From the East and from the West, a fair rode way lies open to the City of the Saints; and the door of repentance, which your perverse stubbornness hath shut up, shall the light of nature discover unto the Gentiles.  
The greatest shame of a generous temper, is to stoop to the subject of his own misprision, and who but a coward without great reluctance can strike sail, when he hoped a conquest? In the very brows of those opposites which fail of your advantages, yet are ready to out strip you in proficiency, may you read my just sentence, and your deserved condemnation. My impartial justice gives no hope of better, nor your transgression leaves room for worse. Woe unto thee Chorazin, woe unto thee Bethsaida, etc. Hitherto have we riveled out that line which we find twisted together in my Text as in one clue: whilst I by God's assistance descend to each particular, my weakness I hope shall purchase your indulgence, or at least the matters excellence deserve your best attention.  
4. The first part in this general division proposed to our discourse is a Commination, wherein you may be pleased to observe with me these two circumstances, first the manner, secondly the matter.  
The manner of our Saviour's speech in his commination, shows itself in his Rhetorical expression, consisting both in an apt Trope, and an elegant figure; the one metonymical, wherein the places are taken for the inhabitants: the other an elegant doubling or repetition of the same word, which the Rhetoritians call Anaphora. Hence might we draw a doctrine for the profitable and good use of eloquence in public exercises, as that which is commended to us by Christ himself, as the handmaid of religious policy, and mother of persuasion. But to venture my discouse upon so large a subject, as the sacred Oracles of the Prophets might suggest, I should show myself like S. Augustine's child, who laboured with a little spoon to exhaust the boundless Ocean. Who so list to transport the eye of his observance through the wise writings of Moses the Lawgiver, the stately and high dialogues betwixt job and his friends, the passionate raptures of Esay and jeremy, the harmonious strains of David the sweet Psalmist; shall find the gravity of matter, the variety of invention, the Majesty of phrase, as so many strings meeting in one consort, and tuned to the hearers admiration. No marvel then, if wisdom taught the Preacher the wisest amongst men, to seek out acceptable words, as the directest means to propagate the bounds of his glorious Empire. Neither had Moses with some other of the Prophets excused their backward disposition, out of the slowness and defect of language, had not the gift of eloquence stood highest in their estimation. Was it ever taxed in Apollo's as a crime, that he was reputed a man eloquent in the Scriptures? or were the tongues of the Apostles dipped in the sacred fountain to any other end than artificially to work upon men's affections, and stir up their Successors to imitation? The Nerves of persuasion I confess are hid in the strength of reason, and fruitless is that eloquence, which is not grounded on sufficient matter, That vessel must needs suffer shipwreck, whose sails carry more wind than the Bulk hath ballast to countermand. And what other shall we esteem of such elegance, but as of a Courtesan trimmed up in royal garments? But where these ornaments are fitted to their true owner, where Art & Eloquence as two handmaids serve their Mistress Divinity, what can they expect less than the best observance, or promise herself more than the greatest admiration? Fair and comely (I confess) was the Spouse in the Canticles, as the Tents of Kedar, as the Curtains of Solomon: yet discovered by her lover in her gorgeous attire of state and majesty, her looks challenged a more lovely grace, & her presence found greater acceptance. Religion as a fair damosel, how soever clothed, never wants her comely feature; and the face of Truth howsoever masked, never wants her true lustre: yet when seems she more amiable, than when she comes ushered in by her best servants, and attended by her proper Equipage? There Art and Eloquence move in their proper sphere, here seasonable and acceptable words challenge their true grace, and hang like Apples of gold in pictures of Silver.  
I speak not this (beloved) to ascribe overmuch to humane faculties, or prefer the enticing words of man's wisdom before God's holy grace and Spirit. Where God's Spirit sanctifies not the speaker, and his divine grace assists not the hearer, little shall the one deserve, or the other purchase. Where the light is wanting, little can the fairest object present, or the most curious eye discover; And what avails the chiefest seed cast into the ground, where the God of nature denies his blessings to the sour, or increase unto the Harvest? At his almighty hand then must the most exactest Artist seek that Urim and Thummim, that light and perfection; in his garden the holy Scriptures, shall we only crop those flowers of true Eloquence sufficient to puzzle the happiest Invention, and stagger man's greatest Industry. Well might I lose myself in this Labyrinth whereto Nature never taught an entrance in, nor Art ever discovered a passage out. But the sight of this Assembly seems to challenge the greatest interest in my discourse; and diverts my meditations to a more seasonable subject. Wherefore passing by the manner of our Saviour's Commination, we will next descend unto the matter, discovered unto us in these self same words; Woe unto thee Chorazin, woe unto thee Bethsaida.  
The first branch of doctrine, which offers itself to our Examination, is the Regular and just process observed by Almighty God in Bethsaida and Chorazins punishment. Plainly we see that the Lord as an Ingenious Combatant vouchafed a Parley, ere he drew his sword: or rather as an indulgent Father over his disobedient child, shakes his rod ere he inflicts his sharp correction. justly might he have inflicted punishment, who from all eternity foresaw their guilt; & what greater hope of future evidence could that judge expect, to whom all hearts & secrets are laid open: yet vouchsafes he first to threaten ere he inflicts his vengeance, as one who in his wisdom thought it most convenient, as to approve the righteous, so to make the wicked inexcusable; that either the word preached outwardly to their ears, or written inwardly in their hearts, should either correct or condemn, speak their comfort or confusion. Betwixt man's transgression & God's justice a space is wide open for Repentance to make atonement. Ere the Lord reigned down fire and Brimstone on Sinful Sodom, Abraham had his turn to play the Advocate, and the Sodomites a time of mercy: Ere the Ninivites expected their just destruction, a truce of 40. days was granted for Repentance to gather forces. Hence might every true Christian draw a doctrine for God's mercy, and judgement, in that he usually threatens before he strikes, and sends his Comminations as the Heralds to proclaim his vengeance. The sharpest curb to headstrong affections is the fear of censure, & far too predominant should we find the swinge of our carnal desires, were there not a sharp whip at their own girdles. Where transgression ends, there judgement & account begins; and there of necessity must arraignment commence the first action, where guilt left his last Impression. But yet the greatest prerogative of a judge is mercy; he strikes not ever where he ought to spare, nor spares always where he ought to strike: at least, he lightens where he thunders, he displays his red flag of defiance, ere he gives the onset: he speaks at least unto the conscience of every wretched sinner, ere he seal his black warrant of death and destruction: So that not without good cause might our Saviour in this Chapter take up the complaint of little children sitting in the Market place, and crying: We have piped unto you, and ye have not danced, we have mourned unto you, and ye have not wept: At least might God speak unto them, as job in another sense unto God; Once have I spoken, but I will speak no more, yet twice, but I will proceed no further. Spoke not God to the conscience of profane Esau through his father's neglected blessing, the childish loss of his own birthrigh? Spoke he not to the sinful Sodomites through the month of Lot, a careful and religious Preacher? Spoke he not to Joseph's brethren, through the remorse of a guilty conscience, and their own Confession? Spoke he not to the idolatrous Israelites, through sundry punishments, and the fiery indignation of his servant Moses? Who more proud and contemptuous than Nebuchadnezzer, the founder of admired Babel? yet was his courage suddenly cast down, at the sight of his own vision, and daniel's prophetic comment. Who more stately than Royal Blashaser sitting at a costly banquet, and crowned with a troop of Princes? yet was he taught in the fatal inscription on the wall, to read the Lords judgements and the subversion of his stately Empire. Who more perverse and tyrannous than Pharaoh to the servile Israelites? yet might he hear the Almighty speaking through Moses unexpected Message & prodigious miracles? Who more frozen to piety than the furious Philistines in David's admired victories, and Goliahs' shameful overthrow? Who more senseless than the old worldlings before the deluge? yet might they understand Gods holy Majesty in Noah's unregarded Ambassage? who more stubborn than the hard hearted and stiffnecked jews? yet heard they daily in their streets and temples (as it were) the prostituted voice of many Prophets; and to descend a little lower in this stream of sacred History, wherein all changes and actions give testimony: judas that Epitome of all impiety, never wanted a master to forewarn him of his sin, and a worm of conscience (as it were) to prepare him to eternal torments. And what Pagan so drowned in the ditch of ignorance, and so nuzzled up in the school of impiety, to whose soul and secret apprehension God himself dictates not a law of nature grounded on certain and undoubted Principles?  
This might teach every true Christian not to spurn at God's judgements, or wilfully to kick at his Invitations. It is the Almighty who threatens a grievous punishment, and shall we not tremble at his displeasure? He sends out his summons for our appearance, and shall we not provide against the time of our arraignment? By his Ministers he daily cities us to the bar of justice; by his works, by his word, by his wonders, he is wont to awaken us from security and rouse up our attention: and shall we as the deaf adder stop our ears against so wise a charmer, or return back his messengers with a sleeveless answer? What other can we expect but that the Lord at length finding all his shafts of judgement and commination, either slightly lodged in their breasts, or contemptuously reflected back, will be enforced at the length to draw home to the head, and enforce our stiff-necks to acknowledge his power, or stand it out to their own destruction? A wronged patience among men soon degenerates into furious indignation: and in the couse of ordinary conversation what greater motives of unkindenes than contempt or ingratitude? But with one who in the precise scale of justice weighs all unrighteousness, what greater motive can happen to stir his indignation, or hasten our destruction, than to neglect his threats, and carelessly to slight his judgements?  
Two sorts of men are here found subjected to reprehension; the first are such as carelessly neglect, the other are such as contemptuously reject, the sovereign means of their salvation. In the former rank are numbered all such carnal Christians, who too boldly trespass on God's patience, and like those unworthy guests whom our Saviour invited to his great Supper, never want excuses. One hath bought a farm, and must go see it; the other a Yoke of Oxen, and must go try them; the third hath married a wife, and therefore cannot come; as if Repentance were always at hand to serve their humours, and the Holy Spirit of God obliged to prostitute his graces to each hour's importunity. In these men's hearts is the Word of God sown as seed amongst Tares, which the cares of this world are ready to choke up in the first growth to prevent all hope of fruit, or mature perfection. Speaks the holy Spirit of God to the soul of the swinish drunkard, and shows him the shame of his lavish expenses, his riotous reyeling, and lewd conversation? A cup of wine is near at hand to quench and extinguish his ungrateful melancholy. Speaks he to the lustful lecher, & presents unto his conscience his lustful and wanton behaviour and Goatish fornication? Some bewitching Lais is not far off, to ransom his soul from pensiveness, and drown his senses in delicious and voluptuous pleasures? Speaks he to the covetous Cormorant, and discovers to his secret thoughts his griping Usury, his base Lucre, and tyrannous oppression? The very sight of his golden Coffers proves as strong, as one of Circe's charms to bewitch his senses, and enchant his judgement. Speaks he not to the conscience of the careless Pastor, and shows him his half starved flock straying on the barren Mountains? The pursuit of a vacant Bishopric gives him scarce leisure to look about; or at least, the love of his carnal ease lulls his soul asleep in sensual security. Speaks he to the soul of the formal hypocrite, and presents as in a painted Sepulchre the inward rottenness of the heart, clothed over with a shining veil of sanctimonious piety? Policy strait plucks him by the sleeve, and tells him, Qui nescit dissimulare nescit vivere. Finally all of them as those base and hoggish Gerge sites, (who had rather suffer the devil in themselves, than in their swine) no sooner enjoy Christ's presence, but entreat his absence; imitating herein the childish affections of young Scholars, who seldom solace themselves in the sight and society of their careful Master: A true pattern of which men we shall find represented in Grillus recorded by Plutarch, who by one of Circe's charms transformed into a swine, could not by all Ulysses' eloquence be induced to depose his hoggish nature, and resume the person of a man. More desperate is the state of the second sort of men who are not contented for a time to put off their repentance, and shadow their sinful actions with some excuse; but oppose (as it were) in hostile manner the Majesty of their Creator, and shoot out their Arrows even bitter words. Such was the spirit of malicious Pharaoh in the fifth of Exodus, who currishly answered Moses & Aaron the Lords Ambassadors, Who is the Lord that I should let Israel go? And to let pass sundry other the like examples, as fearful to remember, as tedious to relate; such was the spirit of that Apostate julian, who shut up all the tyranny of his wicked and irreligious reign with a Vicisti Galilae. But such men I rather leave to God's mercy than common censure: And so I pass along to the Inhabitants of Bethsaida and Chorazin, to whom this commination was directed, as that which comes next in order to be handled.  
7. Greatness and authority in a generous temper are the spurs of a noble resolution, these are the best touchstones to try what Mettle our thoughts are made of: whether they carry the touch of a golden courage, or leaden baseness. On this last men set the magnificent Cities of Chorazin and Bethsaida, the strength of Syria, the pride and glory of the jewish Nation: Two Cities as well admired for strength and riches, as reverenced for antiquity and authority. Two Cities readier to lend to others, than borrow of them the dainties of this Earthly Paradise. Two Cities wanting nothing less, than worldly pleasures, nothing more than Divine graces: Finally two Cities which our blessed Saviour had blessed beyond many other, as well with hearing of Sermons, as with the sight of his wondrous miracles. These places notwithstanding, neither improving those means to their own profit, nor seconding their opportunities with religious industry, but stretching all to their worst advantage, are here found worthily taxed by our Saviour of contempt & infidelity, of impenitence and disobedience: whence we may withgood warrant collect this profitable and useful observation, That States and persons high and eminent, aught to conform themselves to most eminent and worthy actions. Heroic and eminent virtues, take their lustre as well from the subject wherein they grow, as the object whereon they work: for as the persons excellence in the one gives the habit a more gracious acceptance; so the fit occasion of the other sets a more plausible stamp on the intended action; whereas oftentimes on the contrary part, the prejudice of baseness in the man, or the scanting of fit occasions in the matter, unseasons many a noble resolution. A great Spirit shrouded under mean fortunes, sooner becomes the subject of contempt, than admiration.  
Nec facilè emergunt quorum virtutibus obstat, Res angusta domi, saith the Poet. And howsoever the Characters of virtue in the meanest subject are always legible; yet never more perspicuous to popular estimation, than where they find themselves written in the forehead of greatness and authority. Whence Aristotle our great Philosopher accounts those men best accoutred to play their prize in virtue's school, to whom fortune gives the right hand of riches and reputation. Then must it needs follow on the other side, that trivial affairs, and base endeavours seem too light a ballast for the sail of greatness. Princes and great States in such actions seem like Hercules managing a Pigmy's reed, or a kingly Eagle hunting after Gnats or flies: but where majesty of state, and magnificence of mind, where great riches and great resolution like the twins in Rebeccahs' womb strive for precedency, what other actions can the world expect, but such as are stamped for eternity, and crowned with admiration? How far may that Sickle be thrust into to the harvest of virtue and religion, which is managed by magnanimity, and countenanced by authority. Is not the voice of a King like the roaring of a Lion, & greatness a Torrent which carries all before it, and disdains opposition? Can any man arrive sooner or safer at his desired port, than he that sits at the stern? Can any travailor better make way for his riches, than he that holds the Reynes in his own hands, and prescribes a measure to his own motion? How readily than aught such men to second their opportunities, and improve their places to their best advantage, whom God hath advanced, either in Church or Common wealth to high & magnificent Estates? Whom God hath endowed with riches, adorned with honours, backed with strength and friends, fortified with authority, and graced with opinions. What fitter weapons to poise the hand of greatness, than that which finds the best object, and tries itself in the greatest opposition. Here, stood it with the time, and your patience, might I enlarge and specify the limits of Heroical virtues: Aristotle limming out this Tree, expressed thereof only two main Branches, the one of Magnanimity, the other of Magnificence; that from the print of Hercules foot, men might give a probable guess unto his stature. And howsoever many seeds of piety and religions are purposely scattered by that great sower, some by the way side, as a prey to the fowls; some on stony ground, wanting both root and growth; some among the tares of vicious affections to be choked up in the womb, whence it springs: Yet who will find it in his true prime, must seek it in the garden where all virtues flourish, the Holy Scriptures; in the soil where it receives true nourishment, the heart of a Christian.  
Such actions best deserve to be esteemed great, and sway the affections of great men, which begin with God's love, and end with his glory; such as further the advancement of learning & religion, of wisdom and devotion: concerning all which we may observe in holy Scripture, as well the precepts & promises of God to give warrant, as the examples of worthy men to provoke our imitation. No sooner had Moses his warrant sealed for the Children of Israel's convoy, but he new mints himself for great projects and valorous attempts. He thought himself borne to higher matters than Pharaohs favour, neither regarded he a gracious servitude, while he hoped a glorious enfranchisement, Nobler he supposed it through the jaws of danger to pursue liberty, than in the bed of ease to embrace Captivity. A short scambling in the Wilderness, seems sweeter than all the full fleshpots of Egypt: Neither cares he to how sharp an edge, hunger might whet his appetite, whiles he expects a land flowing with milk and honey. The Arabian deserts before him, the Egyptians hostility behind him, the roaring Sea beside him, the scorching Sun above him, the barren soil beneath him, his pensive cares within him, the Israelites murmuring without him, might have taught many a tall Captain, rather to purchase his peace with some baseness, than his freedom with such disasters. Yet goes he on courageously in the path which the Lord treads out unto him, and esteems that state of life sweetest, which is bought with so many dangerous adventures. But for me to carry the worthies, & all their actions before me, were to leave the day behind me, yet scarce attain my home. But why stand I gleaning these few ears in a full harvest? David's struggling with Goliath, and yoking the rough hewn Philistines. Solomon's magnificence in the erection of his Temple, and promotion of wisdom; Hezekias zeal and industry in chase away superstitious Idolatry; the Maccabees valour and constancy in vindicating the right of their Religion, with sundry other the like examples, would easily persuade a Christian to stake his life in God's cause, and set the whole stock on his fruitful industry. To whom much is given, of him much shall be required (saith our Saviour:) and who finds worse acceptance at his master's hand than he that buries his Talon in the earth, and makes his dignities and riches a pillow for his sordid ease and carnal security?  
A good lesson to check the degenerate strain of many in the world, who like dunghill Crows and carrion Kites, fly they never so high in preferment, look always downward to the Earth, as the beginning and end of their ambition. How many have we amongst us who like dastardly snails, can show their horns on all occasions, promising great matters, yet suddenly pluck them in at each finger's touch or sense of opposition? Heraclitus himself would laugh to see some among us like Aesop's Ass laden with gold, but fed with thistles, arrogate to themselves that respect which is only aimed to the golden Image, the burden under which they groan. A great shouting heard Moses of the children of Israel coming from the Mount; but approaching near, found all the stir to be raised about a golden Calf. On such Golden Calves, the world is too apt to fawn, as those whose Imperfections are gilded over with golden Titles. Such men are well characterized in Pliny, by a certain beast in Scythia; which, as he reports, can turn himself almost into all colours and shapes, according to the things adjacent; but when he resumes his proper figure, he carries the likely resemblance of an Ass. Too many such have we amongst us, who reflecting the beam of greatness, or enlightened with the impression of some other object, can shine as the Rainbow in diverse colours of choice graces and eminent perfections. But should the Sun hide but his gracious aspect, or deny his influence, they might be as well deciphered by their actions, as an Ass by his Ears. The world never groaned more under such Scarecrows: Who living without merit, and dying without honour, can leave behind them no other Epitaph to be read of posterity, but that they lived and died. Their base and sordid life could deserve no more; a beast can challenge to itself no less. Here could I strike home, but that I find myself suddenly surprised with the blushing temper of Elihu the Buzite in the story of job: I am young (saith he) and ye are old, wherefore I was afraid, and durst not discover my opinions: I said, Days should speak, and multitude of years should teach wisdom; too grave a part for my years to act, hath my discouse unwittingly embraced. Enough it is for me to stand aloof & give aim, while the forenamed Elihu throws this rugged censure, on the rugged forehead of age and authority; Great men are not always wise, neither do the aged always understand judgement. Enough it is for me to lie on the ground▪ and rest me silent, while I hear the Lord thundering through the mouth of Micah this sharp exprobration: Hear O ye heads of jacob, and hearken ye Princes of the house of Israel, is it not for you to know judgement? I am no shameless Cham to uncover a father's nakedness, no remorseless Nero to open the entrailes of my mother. The veil of Charity is in my hand to cover a multitude of sins; and meet it is with Noah's two modest sons, I look awry and go backward, while I approach so near an object. I fear to wander in this forest, lest I find Diana naked, and meet with Actaeon's destiny, or at least encounter the horrid face of Medusa which might strike me senseless. Afraid I am almost to open mine eyes and look forward, lest I find Bribery and Oppression usurping the place of justice; Pride and Dunsery fitting in Moses chair, Craft and Covetousness dispensing the affairs of our richest merchants, Luxury and lust serving in the Court of Princes: yet leaving each man to his own censure and application, I may (I hope) with modesty oppose to common view the dumb pictures of Tyre and Sidon, two inferior Cities, wherein every understanding eye may read the disparity as well of opportunity, as will, and perfection: which being the common reason or motive of the commination, offers itself in the next place to our discourse.  
For if those mighty works, etc.  
The surest Anchor whereon our floating opinion takes hold first, is the strength of reason: the surest Rock whereon this anchor grounds itself is the knowledge and enquiry of the cause. Where nature began, man's reason ends: & the highest pitch of our discourse sets his last footing, where the cause had his first working▪ whence Aristotle the Prince of Philosophers so much admired for his logical wit, hath by some been characterized in three especial Epithets. First that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of universalities; Secondly he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of method: Lastly and chiefly that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a subtle searcher out of causes. That exquisite method of discouse, which the glimmering light of Nature showed to those Philosophers, shall a Christian find expressed to the life in our Saviour's sweet and elegant oration. For no sooner had this great judge of Heaven and earth in the former part of my text threatened the backsliding jews with a voice of judgement, and as it were with a warning piece awaked their sleeping apprehension, but he straight backs his commination with the discovery of the cause or motive: For if (quoth he) those mighty works had been done in Tyre and Sidon which have been done in you, they would have repent long ago sitting in sackcloth and ashes. The motive grounded on the comparative opposition betwixt Bethsaida and Chorazin on the one party, and Tyre and Sidon on the other, leads our enquiry to these circumstances. First, the parties opposed to Bethsaida and Chorazin, to wit Tyre and Sidon. Secondly, the things wherein they were opposed, the acceptance of our Saviour's actions. Thirdly, the effect or consequence which might or should have followed the good use of those means, to wit, Repentance or contrition. Through these points while I by God's assistance and your Christian patience shall usher forth your attention: May it please you in the first place to take a short survey of Tyre and Sidon, standing (as it were) with Bethsaida and Chorazin in competition.  
10, Cities bordering on the Sea, as they are enriched with great virtues, so are they commonly subject to greater vices. For there is a traffic as well of manners, as Merchandise: for where the conflux of foreign nations by ordinary conversing, makes the inhabitants seem (as it were) so many domestic Travailours; a great advantage, is offered of advancing knowledge, and suppressing ignorance. But great opportunities are commonly seconded with great temptations, and nothing more dangerous than armed madness. This perhaps gave occasion to Aristotle and others to pronounce Sea-borderers, of all the most dissolute; and Plato in his book De republica, to forewarn his Citizens the Sea, as the mother of wickedness. And on this ground (for aught I know) hath Strabo derived the first offspring of Robbery, Pillage and murder from the sea: and howsoever Themistoles would by all means have a City to depend from the Sea, to the end (as Coelius Rhodiginus imagines) he might transfer the power from the Nobility to the shipmasters: Yet the old Athenians by his great wisdom and experience, were persuaded to draw their inhabitants as much as they could from Sea traffic to tillage of the ground and husbandry: whence (as some suppose) grew that fable of Neptune striving with Minerva for pre-eminence and victory, wherein Neptune is said to have the worst. This Seaborn disposition affecting the Cities of Tyre and Sydon, might seem much to disadvantage them in performance of such offices of piety and Religion, which in Bethsaida and Chorazin the occasion of opportunities, and expectation of others might seem to challenge. Finding then their conditional repentance supposed to follow Christ's Miracles, had this then been acted, and opposed to Bethsaida's and Chorazins backwardness, we might hence aptly have collected this observation, That men which with less means go further in the progress of Religion, shall be better accepted, than those which have greater, yet come shorter of performance.  
Nature, Art, and Exercise are the three first stones in learning's Edifice, whereof the former commends our Maker's bounty, the second our Teacher's care, the other our own industry. Consonant to these three lights of humane science, are discovered to us in holy Scripture the three first grounds of Religion; An apprehensive Grace to receive, a certain Law or precept to direct, and a religious practice to perfect. And howsoever all three without the divine assistance prove lame and impotent, unable to support us before God, or lift us to salvation: yet may the neglect of those offered means, or the abuse of our free will, even in our moral actions, wherein our industry claims his interest, set a bar between us and Christ's acceptance. No man can deserve or work out his own immunity, neither is God's Spirit confined to outward means, or our endeavours; yet ought we to measure his will by his word, wherein he requires our diligence, and condemns our negligence. Neither is God's proceeding in this kind opposite to humane justice, which (as our Philosophers have taught us) is wont to poise the scale of distributive justice in a Geometrical proportion, and measure our natural gifts by no other weight than their own improvement. He that rows not with the tide of his own opportunities, comes as far short of desert as expectation. Rewards and punishments sooner follow the opportunities of our means than the importunity of our action; and what diligent Master in his careless Scholar can content himself with a Mediocrity of proficiency, where he finds an exceilence of capacity, or suffer the choice fruits of a transcendent wit to come short of Maturity? What greater evidence then (beloved) can start up to our shame, than the example of others, which flag in our means, yet outrun our industry? Or what surer harbinger of condemnation, than among so many blessings diversely bestowed on mankind, to acknowledge in others the practice and good use of lesser, and find in ourselves the neglect of greater? Sodom & Gomorrha, those two first daughters of desolation are opposed in this comparative judgement, to Capernaum, a prime darling of the jewish Nation: What they wanted is here rejected, and what was denied to those others Acceptance, is here granted to their refusal. Willingly would they have thrown themselves into those arms of mercy, which are daily open to these men's embracements, and have prevented with repentance those judgements which these pursue with obstinacy. Easier then shall it be for Sodom and Gomorrha in the day of judgement than for them: and those works of theirs which no way deserve God's approbation, shall never the less be pressed home to these men's pedition. A multitude of examples would here be mustered up to countenance this assertion: but I must sail along with my Text; the happy wind which wafts us forward is the Divine Spirit of God, which from those remote countries and far distant ages, is ready to arrive at our times and Regions as the last haven; and through the Gentiles urgent testimony, and the jews arraignment speaks at length to our shameful reproach, or sweet instruction.  
12. The old Carl in the Poet stood laughing amain at the tale of Tantalus, till he found himself taunted in the end with a— mutato nomine de te Fabula narratur.  
Nothing seemed more ridiculous to the fond Athenians than the Carrier's contention with the Scholar, about the hire of an Ass' shadow, till they found themselves pointed at by Demosthenes in the serious Moral. Ready enough was David to pass sentence on nathan's accusations till he found it to second his own arraignment. And which of you that hear me this day would not ratify my former doctrine with his best assent, and our Saviour's judgement on the jews with approbation? But shift the scene, the selfsame Theatre of judgement which even now left you spectators, now finds you Actors; and which of you all would not quickly shrink at his own censure; and with the caviling Lawyer cry, Tho case is altered? Should we set in view of judicious insight, the matchless industry of our bordering Neighbours, the supine negligence of our own nation: the manifold obstacles barring their passage in the progress of Religion; the store of opportunities, which stir and steer us to Salvation: what starting hole can be left us to escape God's sentence, or secure us from perdition? What serious judgement would not admire in their penury what we neglect in our plenty? and confess their industrious humility to ascend higher than our insolent security? Compare and oppose on the one side that bounteous hand of plenty, which fills up our channels with milk and honey; the wasting jaw of famine, which devours their Vineyards, and dries up their vintage; the sweet calm of peace which daily smiles on our security; The boisterous storms of war which depopulates their Cities, and lay waste their villages. The clear Rivers of Science and Religion derived through each vein of our vigorous government; the contagious vapour of Idolatry and superstition, as a pestilence spreading their infection: The charming tongues of many sweet singers which daily speak to our instruction: the enchanting tongues of many false Prophets, which like Sirens, forerun their ruin, or like Zim and Ohim breath nothing but desolation. Compare and oppose on the one side their devout humility, ambitious with the diseased woman in the Gospel, to kiss the hem of our Saviour's garment: our supercilious pride ready to crucify again Christ in his members, & crown him with a bush of thorns; Their zealous fervency panting and breathing with David for the sweet springs of comfort and consolation; our contemptuous sensuality with the murmuring Israelites in the desert loathing the wholesome Manna and food of our souls: Their religious charity willing with the very dogs to lick the sores of pining Lazarus; our uncharitable cruelty and reproach of Christ's Ministers, with delicious Dives scarce affording them our Gates for succour. Here could I wish some modest Aposiopesis would secretly suggest and whisper to each man's conscience that judgement, which my discourse fears almost to pronounce, yet our sins deserve. But in spite of my infirmities, or men's presumption, the consequence will needs follow his undoubted premises; and where to my former proposition, stamped by God himself, by truth and evidence, our own conscience adds an assumption what cunning Sophister can shut out the conclusion? But casting mine eyes on this fair assembly, me thinks I stand as the Prophet Balaam amidst the Lord's Army, enforced to turn my bitterness into blessing; at least as an indulgent Physician to sweeten out this pill of judgement to your digestion. Can any people plead more exemption than the sons of the Church? or any prescription give more immunity than the Charter of the Christians? Was not populous jury spacious enough to shut out this Assizes, nor the Regions round about large enough to bung up the mouth of justice, or blunt the edge of execution: but must London with her Sister Cities of great Britain stand the push of this arraignment, and submit themselves to so strict an examination? How ready here is flesh and blood with jonas to fly from the judgement which is in the mid way attending it; or with the subtle Sepes by stirring the stream to avoid danger. Some righteous Lot is always expected to come betwixt flaming Sodom and threatened Zoar, with this passionate petition; This City is near to fly unto, and it is a little one, O let me escape thither, (is it not a little one?) and my soul shall live.  
But the verdict is given up, and the fact is evident; Law must proceed; justice disdains all encounters but a clear Conscience, and bootless it is to hide those sins from our own censure, which lie open to God's judgement. What ingenuous stranger from the face of this populous and stately City, will promise himself less proficiency in Religion, than he finds advantages of means; or in other places expect greater, where he sees less encouragement? The huge Bulk of your stately Churches, and number of your Preachers, the free and frequent use and practise of Religious exercises, the strict form of your discipline, the due administration of justice, the wholesomeness of your laws, are all able to burden each man's expectation, and make every man's hopes as prodigal as his eyes; should I set in view of these gracious endowments the dispeopled Cities of our neighbour countries, wasted with sword & famine; their Pastors chased away, or slaughtered in the streets, the free use of the Gospel prohibited, Idolatry and superstition under pain of death commanded. Should I usher your remembrance through the large field of Germany and the adjoining Territories, and show you as in a Map of desolation, their houses razed, their vineyards spoilt, their Corn fields consumed, their bounds altered, their right usurped, and their very ground itself (as it were) yet panting under the hooves of armed horses, and insulting enemies: who would not admire in their penury, what we neglect in our plenty, & hold their very imitation more praiseworthy than our example? I am no humorous traveller to affect no flowers, but such as grow in a foreign garden yet from the improvement of our Neighbours poor stock and good husbandry, might we extract some good argument of persuasion to awaken our own industry. Can we with patience behlod them gleaning a few ears of Corn from the short stubble, & can we sleep amidst the full sheaves of a plentiful harvest? Can we behold them ploughing up the barren soil to extort from her needy entrailes a small crop of knowledge and Religion? and shall we suffer our fruitful vineyard so often watered with the dew of heaven, and planted by so many skilful Gardeners, to groan under ungrateful Briars, and starve for want of husbandry? Their straw is taken from them by their cruel Taskmasters, yet with the poor Israelits in Egypt they are enforced to make Brick. All materials are supplied us towards the erection of the Lords house, and shall our judustry be only wanting to ourselves? What more could the Lord do unto his Vineyard than he hath already performed? hath he not hedged it, planted it, dressed it▪ and built a Winepress in it? and shall all our fruits prove wild grapes in the gathering, or the Wine shrink in the vintage? If the example of our friends cannot stir up Imitation, or checque our sluggish disposition; let our very Enemies shame our backwardness, & instruct us in our duties. See we not our factious Romanists to compass sea and Land to make Proselytes, and shall we sitting at home in our houses, shut our doors against the entrance of Christ's Messages? Shall the jesuits like those mighty sons of Anak come against us with their overstudied Impostures, and subtle stratagems, rather to tire our judustry, than refute our grounds; and shall we sit in the Market place all the day idle, choosing rather to buy their trifles, than make sale of our own sufficiency? Shall all the Coffers and Cabinets of that Babilonish Strumpet be enhanced to furnish their expedition? Shall Rome disrobe her self of her braveries, and the Indios expose their unknown treasures in the defence of their Antichristian Hierarchy? and shall we suffer the Worthies of our Church for want of encouragement or means, like Ostriches to bury their neglected Eggs in the sand of obscurity, for the earth to ripen, or the Sun to quicken? O beloved, these are matters that will no less rise up to our condemnatign, than Tyre and Sydon against Bethsaida and Chorazin: More propitious shall Sodom and Gomorrah find the day of judgement than Capernaum the pride of Palestine; as she which having received better means of recovery, had marched further in the broad way of impiety. Their contempt of Christ above ours of Christ's Ministers, can challenge no greater precedence or disproportion. He that despiseth you (saith our Saviour, speaking of his Messengers and Apostles) despiseth me: Which leads our discourse to the next point propounded to our consideration, the things wherein Tyre and Sydon were compared to Bethsaida and Chorazin, to wit, the contempt of Christ's works, and impenitence.  
13. Contempt, and Impenitency, even in the smallest matters are accounted sins of the greatest moment, as those which seem to stand in terms of defiance with Law, and dare justice to do her worst. This wicked disposition found our Saviour in the inhabitants of Bethsaida and Chorazin, which it seems he saw wanting in Tyre and Sydons inclination: He found the contempt of his person, the contempt of his words & miracles; he found the contempt of his Laws & Commandments, the contempt of his sacred courtesies. And lest they might seem to owe any favour to Repentance, or recant wickedness, they are taught to persevere in sin, and shut up all the progress of their Contemptuous behaviour with hardness of heart and obstinate impenitence. Hence our Saviour first sends after them as a swift pursuivant the woe of Commination to summon them to judgement; then delivers them over to ruin and destruction, as the speedy executioners of his vengeance. As if he would thereby copy out unto us this infallible observation: That impenitence and contempt of Christ's word and works are seconded by his heavy indignation, and men's certain punishment. Should I in the large Theatre of worldly changes, show the hand of God's vengeance in the wounds of his rebellious Enemies: Should I draw the Curtain, and open to your eyes at once all the sad spectacles of pride, and God's indignation: Should antiquity communicate her store to Memory, and History expose all her treasure to observation? The whole world would seem the Scene, and the beginning and end of time the bounds. Time which hath seen the rise and fall of many puissant and famous Empires, the erection and decay of many stately Trophies, the greatness and confusion of many magnificent nations: Time which in his vast gulf hath swallowed up all former ages, and for the most part envied them story; hath notwithstanding almost every where left some register or other of God's heavy wrath against man's impenitent rebellion. What one chapter almost shall we find in the sacred volume of the Prophets, which upbraids not Israel with God's benefits, and man's ingratitude, and makes not their own perverseness the immediate Vaunt-currior of his vengeance? Had Time canceled all her records, and bequeathed to posterity no monument, but her own losses; it would seem a book wherein the Characters of God's anger and man's sin are every where legible. The scattered ruins of that sometime chosen generation, groaning as yet under the world's scorn and their own calamity, carry (as it were) engraven in their foreheads the fatal marks of God's curse, and their own infidelity. And that promised land, wherewith as with a second Eden, God sometimes enriched those sons of disobedience, shows her face to this age no otherwise than as an unpeopled wilderness exposed to fruitless sterility and pagan usurpation. jerusalem that Sceptred City, whose bosom had cherished so many kingly Prophets, what other Monument hath she consecrated to posterity, than the example of her own shame? that she which sometimes as the bright star of the East shone to the Nations terror and the world admiration, stands now as a blazing Comet in the world's eye, to threaten our security. Should I lead your remembrance through the gates of that besieged City, and place your affections in the sad theatre of desolation, your passion might perhaps exceed my description, yet fall short of their calamity. Those beauteous buildings wherein peace sometimes had placed her Tabernacle, behold now circled with a band of Romans, and threatened with invasion. Those seemly streets wherein Pride was wont to strut in ostentation, now become a Shambles of civil Butchery. Those populous houses, wherein plenty had set her store, made now a prey to the hungry jaws of pining scarcity. That pleasant air, wherein millions had been cherished, now overspread with the poisonous vapours of pestilent contagion. That sacred Sanctuary, wherein the King of Kings had set his rest; now a Brothel house prostitute to all impiety. Behold and see with grief and wonder, here the sprawling Infants tossed on the pikes of remorseless soldiers: There age and sickness, gasping in the streets in vain for pity. Here a miserable Myriam sacrificing her son to famine, making the womb of her increase, the tomb of her posterity. There an outrageous bloodhound, dragging some disconsolable widow by her dishevilled hairs. Here blazing Comets, and signs from heaven, the apparent Marks of anger; There prodigies and wonders of the earth, the forerunners of fear and desolation. All these calamities notwithstanding, the highest pitch of misery, which either history could ascend, or nature suffer, is by our Saviour termed but the beginning of sorrows. Hell and the grave are ready to receive them, where worldly vexation leaves them. Sin and security which have thus far dragged them to the Bar of God's judgement, never shakes them off till execution. That promised seed, which should have been the prime guest at the Lords Table, are now the least in his affection, while the scattered and despised Gentiles (as it were) from the hedges and high ways are invited home to his sacred banquet. As if he would show us in a vision his Apostles shaking off the dust of their feet as an Evidence of the jews contempt, and turning to the Gentiles. These are the poor witnesses of Christ, in whose opposed wants and miseries, they might well read their own sin and condemnation. Which leads our observation to the third and last point, which is the effect and consequence which should have followed Christ's works, had they been wrought among the Tyrians and Sydonians▪  
14. The repentance of the Tyrians and Sydonians offers itself unto us, under a threefod consideration. First, our Saviour's foresight supposed to be the ground of his Prediction. Secondly, the cause, out of which Grace and Repentance are usually engendered in the sons of the Church. Thirdly, the manner of their repentance, to wit, in Sackcloth and Ashes. To begin with the first, we must observe that out of this conditionate repentance of the Tyrians and Sydonians, a ground is rather sought than found by our adversaries the jesuits, to establish a certain middle kind of knowledge in Almighty God, and free will in man. God (say they) conditionally foresaw at the offer of such means as the jews contemptuously rejected, the Tyrians and Sydonians conversion. The object (as the Schoolmen general consent) of God's natural & first knowledge, termed Scientia simplicis intelligentiae, comprehends the latitude of things past, present and to come, as they present themselves only in possibility. The second of free knowledge depending only on his decree, termed by the Schoolmen Scientia visionis, is the prescience of things absolutely and necessarily decreed to come to pass. Sith then the conversion of the Tyrians and Sidonians, which God foresaw should attend his works, had he there acted them, went beyond a mere possibility of being, yet came short of an absolute existence: a prescience seems to be granted somewhat more than the former, yet less than the latter; by which conditionate events are foreseen of God. To this we may briefly answer with some of our side, that the Scientia visionis comprehends not only such things as are absolutely to come to pass, but also such things as might flow and proceed out of the Actual decree made out of this, or that condition thereunto annexed. For although properly there be no decree of God of conditional things in respect of the act itself; yet may there be granted a Conditional decree in respect of the object: So that the decree of God may be conceited two ways, either for a formal and explicate ordination, or appointment; or else for an implicate or virtual, which is grounded on another decree. Now concerning future contingent things which never come to pass, there is given not a formal but a virtual decree of such things, to wit, which should exist, if this or that condition were adjoined. Such a decree it was to be conceived, out out of which our Saviour hypothetically foresaw the conversion and repentance of these Cities, and not out of the use of their free will, as they erroneously imagine. But truth never wants an adversary to oppose, or error a subtlety to contradict: If God (say our jesuits) foresaw their conversion, and thereon decreed to annex unto his miracles a saving and prevenient Grace, what force shall we find in our Saviour's exprobration? Either God foresaw the repentance of the Tyrians and Sydonians, and the perverseness of the jews as emergent from the fruits of their own free-wills; or else he foreknew in his conditional decree the supply of grace in the one, and the want of it in the other. If ye grant the former, what bar shall we set against freewill and Scientia media which we establish? If the latter, what advantage of means and opportunity could the jews challenge beyond the Tyrians and Sydonians, and what reason had our Saviour to upbraid the one with the others conditionate conversion? The ground of our assertion is yet unshaken: Certain it is, that neither of both could of themselves lift themselves into the bosom of God's mercy without supernatural and prevenient grace; yet might the contempt of those offered means, and abuse of freewill in moral actions, prove a greater bar to the one than the other. No man can climb the stairs of faith and repentance without a divine hand to support and guide him: Yet is his own natural concupiscence of force sufficient to press him downward towards the gulf of Perditition. What should hinder then our Saviour Christ upbraidingly to oppose the Tyrians and Sydonians conditionate repentance to the jews stiffnecked and obdurate obstinacy, sith the former had less disabled themselves from the acceptance of God's favours; the others had maliciously cast a block in that way which should lead them to Salvation. Should two young Students stand in competition for some preferment; the one perchance negligent in his former exercise, and dissolute in his behaviour; the other diligent in his studies, and civil in his conversation: What ingenuous Governor would not reject and discountenance the one, encourage and advance the other? Not that either of himself was able to work out or deserve his own Immunity; but that the one had improved his abilities to the best advantage, the other by negligence had shut himself from his own promotion. Thus far might we answer our sworn enemies the jesuits at their own weapons, and make the mint of School divinity to serve better for our defence, than their assault. But why should we show ourselves so curious with the Israelites to run unto the Philistines to have our swords sharpened? The propriety and phrase of speech, wherein the Spirit of God usually accommodates himself to our understanding, might sufficiently clear this place from any such perplexed subtlety, and take away that ground whereon they strive to erect their Babel of popish forgery. But had these Sophisters in using the authority of holy writ, been as sincere as subtle, they would not (like Chemics out of their metals) have laboured to extract out of the Text what God and nature never meant, nor understood these words otherwise than as a patheticke exprobration; wherein by the Tyrians and Sidonians, a rude and neglected people, he taxed the jews neglect in hearing his sacred Sermons, and observing his mighty miracles. which being the chiefest Causes and forerunners of grace and repentance, offer themselves in the next place to our consideration.  
15. The door of Repentance which opens unto us the sweet aspect of God's mercy, is fastened on two hinges, whereof the first is God's prevenient grace, which dictates unto our understanding the mysteries of the Divine Law, and works our will unto obedience. The second are those outward means presented by opportune occasions to our exterior senses, ready to second the first conversion. This latter stands again indebted to two helps, to wit, the preaching of the Word and Doctrine, as the true evidence of our faith, and the gift of Miracles as the seal of confirmation. These sacred means of Grace and Repentance in a plentiful manner, as it were prostituted to the jews contempt, and that contempt obvious to our Saviour's observation, seconded by his heavy commination, may easily express the horror and guilt of wilful impenitence, and show how many judgements of God as so many swift Pursuivants stand in readiness to follow the neglect of his sacred means and ministry. And howsoever the jews amongst other Nations seem to stand highest in God's indignation, as no sooner confirmed by his first patent, the first sons of his adoption; but forfeiting their prerogative by unnatural contempt and base ingratitude: yet cannot we, the heirs of his second choice, boast ourselves of a greater liberty, nor challenge an immunity from this strict obligation. The clear Sunshine of the Gospel confined for a time to their hemisphere, hath enlarged his influence from East to West; and the sound of God's word, (the partition wall broken down) is found to have dispersed itself to all Nations. Whence we have seen them disinherited by their own wilful disobedience; and can we repose a greater affiance in God's favours, than our own penitent inclination dares to justify? Think you those on whom the Tower of Siloe fell, are greater sinners than all the rest? I tell you nay, but unless ye repent, you shall all likewise perish. This may teach every true Christian not to stand upon terms of capitulation with God's justice, neither to foreslow the time, or slack our duty; but by a seasonable repentance to prevent our punishment, and by our prostrate humility abate the edge of God's indignation▪ Which calls to mind two other circumstances left as yet to our examination in the Tyrians and Sydonians penitency. 1. The time that they would have repent, long ago. 2. The manner, to wit, in sackcloth and ashes, of which a few words; as time shall give permission.  
16. The conveniency of time, and decency of manner, are the chiefest circumstances to season an approved action. For Piety the Mother of good works no longer seems herself, than when she goes hand in hand with Discretion; by whom she is still directed, as well how, as wherein to dispose and improve her industry to the best approbation. If all civil actions else seem to challenge interest in this grace of Time's opportunacy, and decent manner of presenting the object to acceptance; how much more stands the duty of repentance engaged to such circumstances, wherein Misery as ashamed of herself, is enforced to address itself to God's mercy, and guilty sins stand to be arraigned before God's high Majesty? If Chorazin and Bethsaida in the first infancy of Christianity had been found so fair (outshined by Tyre and Sydon,) had Christ's works been there shown to their acceptance; how far shall these Tyrians and Sydonians, set in the scale with us, out weigh our endeavour, and overpoyze our husbandry? They had repent long ago, and prevented Gods heavy judgement with a seasonable and sweet conversion. Long have the arms of his mercy been open to embrace the first motions of our untoward inclination. Long since have the knowledge of our Saviour's miracles and Sermons, the daily Ministry of his Preachers, given sufficient evidence of his extraordinary love and abused patience. Long since have his corrections and punishments, as the messengers of his wrathful displeasure, summoned our slackness to his Court of justice: famine and pestilence have long since scaled your City walls; death and desolation have rid in triumph in your streets: the hideous cry of the fatherless children, and childless fathers, have pierced deep into your ears. The rumour of war and fear of invasion, awaked your sleepy security, and armded you to prevention. And is this (beloved) a time to procrastinate our repentance, and trespass further on his patience? Stand we not already (beloved) at the bar of his justice, expecting every hour, the giving up of the verdict, and the fatal sentence of Condemnation? And can we be so senseless to play with death, and stake Heaven against Hell, & buy a minute's space of pleasure with a perpetual and dateless durance of damnation? The least mites of our sins summoned up together, will swell into an infinite: and more than the highest folly would it seem in us, to run further on this score, when enough is cast up already to condemn us. No minute of our lives but adds some scruple to the weight of our transgressions; and what puff of breath passeth from our mouths, which steals not away some touch of our integrity: what can to morrow promise, more than the present hour, or wherein finds Religion less improvement, than in fruitless procrastination? Some boisterous hand of violent disaster may crack or turn our hourglass, ere the sands are half spent; or the time of our Pilgrimage slip away ere we begin to calculate the motion. Sera est in fundo par simonia: He that too soon begins to spend, shall too late be taught to spare: And he that sets his Salvation on one and the last cast, is sure to hazardall; but uncertain to win any. To day if you will hear the Lords voice, harden not your hearts, but bring forth fruit worthy Repentance. Herein the inclination of the Tyrians and Sydonians foreseen of our Saviour, might trace you out the way, or with their supposed industry (upbraided to Bethsaida and Chorazin) shame your contempt, or correct your negligence; They had repent long ago. Neither was it altogether so notable in the Tyrians and Sydonians, that they should with a ready hand catch at opportunity, and at first call of God's Grace and Spirit awake contrition, had they not seconded and seasoned their contrite souls, groaning under the heavy weight of sin, with devout humility: and that not only conceived in the inward mind, but expressed in the outward signs and emblems of Sackcloth and Ashes.  
17. Humility is the first stone in the groundwork of God's Temple; the first step by which we ascend the throne of his sacred mercy; the first round of Jacob's ladder, by which, like Angels, our souls climb up to God in Heaven, and his holy Spirit descends to us on earth. The soil wherein this herb of grace roots itself, is the heart of a true Christian, whence it derives & spreads his branches outwardly in our exterior actions and behaviour, and expresses itself in such forms and weeds as are consonant to God's prescript and the sincerity of our affection. This inward sorrow & outward humiliation have the ancient Fathers and patriarchs expressed in Sackcloth and Ashes, as Emblems of contrition, so pleasing unto God that in Reprobates themselves, though not effectual to Salvation, it hath been found sometimes so far accepted, as in itself it was sincere: As we read of Achab that God spared him for his humiliation. In his Repentance he showed not himself an Hypocrite, though he came not home to the Mark: He was true and sincere, though not perfect and constant; and therefore lost he not his reward, though he obtained not his end. The like may we read of Nineveh, whose contrition without doubt total and perfect in a few, yet unfeigned (as it seems) in all, having passed some steps of humiliation, though not ascended the highest pitch of true Repentance; wrought notwithstanding so much good in God's favour, 〈◊〉 the suspension of punishment, and their City's preservation. Hence may every good Christian enforce his conscience, with what good advice our Church hath ordained the use of kneeling, fasting, and outward penance for sin, as that which in some measure hath always been found acceptable in God's sight, as the compliment of our devotion, and the most decent formality in our practice of piety. The body can be no more wanting to the soul, than the handmaid to her mistress in accomplishment of this holy service: Wherein howsoever either party with all his faculties have designed and limited out their several and distinct offices; yet as so many lines directed to one Centre, they ought all to meet in the happy period of God's gracious favour, the only cause and groundwork of our salvation. To which unspeakable bliss and Glory prepared for the Elect in Christ, the Lord for his mercy direct our devotion, for the merits of his dear Son; to whom with the Father and the Holy Ghost, be ascribed all honour, glory, might and majesty now and for ever, Amen.  
FINIS.