SHame, albeit the daugh­ter of sinne, becomes sometimes the mother of conversion: Those whom neither afriends advice can rectifie, nor a Magistrats sword correct, onely shame makes sencible of transgression: and where all good motions else seeme meere strangers, this one is admitted as a profitable though unwelcome guest. [Page] This disposition perhaps found our Saviour in the stubborne and stiff­necked Iewes, whose frozen heart­strings when neither gentle admo­nition could thaw, nor prodigious miracles worke to a conversion; shame and reproach step in, as ready to undertake a reformation. Hee 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, seemes in this place, rather to expect, than to prevent their inclination to make them sensible of sinne, ere they ob­tained mercy. Wherefore deriving his reproofe from a gentle expostu­lation some 4. verses before my Text, he proceeds to taxe in them, two capitall and haynous enormi­ties: the one of Infidelity, the other of Ingratitude. Whereof the one descovers it selfe in their neglect of those sacred Prophets, which from [Page] Moses to Iohn have traced the line of our Messiah: for all the Prophets (quoth our Saviour) and the Law prophesied untill Iohn, and if yee 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 w ^ch he alludes in the 16. v. the comparison of little children sit­ting in the market place, and crying, We have piped, and yee have not danced, we have mourned, and yee have not wept. But finding at length the shaft of his rebuke, and comminati­on either slightly lodged in their breasts, or contemptuously reflected backe; is enforced at last to draw home to the head, and enforce their stiff neckes, eyther to submit to the truth, or stand it out to their owne destruction; Wherein hee seemes to play the sound Disputant, which puts his best strength on the last push; or the wise Orator; who is [Page] taught by his art to crowne his conclusions with the most urgent motives.

Having therefore hitherto cou­ched in a generall reproofe what he left to each mans private applicati­on, he descends in particular to taxe those Cities, wherein he had prea­ched so many Sermons, and acted so mighty Miracles: Then began hee to upbraid the Citties neere about him, wherein most of his mighty workes were done, because they repented not. Where we may observe first as a preface to my Text.

1. That our Saviour sought not the meanes of bitternesse and sharpe exprobration, but when hee found by long experience all other helpes to faile, and his best purposes rackt on the last extremity: When nei­ther preaching enforced attention; nor the gift of Miracles ingendred faith; when neither a friendly ad­vice could purchase a good accep­tance, [Page] nor a generall reproofe chal­lenge interest in their disposition; fi­nally when sinne was growne to that head and height, that like the Sea it disdained all shew of opposi­tion, then began our Saviour to up­braid these citties wherein most of his Miracles were done, because they repented not.

2. That Christ upbraiding the Iewes slackenesse, seasoned his sharpe Message with such a Moderation, that he neither roved farre off in ge­neralities, nor too neerely designed the particulars, but onely named the Citties and taxed their transgressi­ons. He shewed not himselfe like the Andabates of our time: who fight with their eyes shut: or like unskil­full gunners who discharge their Artillery are they approach the marke. On the other side, hee lesse affected their fashion, who directed rather by spleene than conscience, are ready to strike at him that stands [Page] next, as though they mistooke the man for the fault, and intended to spare the vice, and wound the per­son.

3. Knowing well that reforma­tion must begin at home, hee roves not abroad to forraine Countries, under the veile of other mens de­formities to shrowd their weakenes; but begins with the Citties neere about him, wherein most of his mi­racles were wrought, as the first and fittest subject of reprehension.

4. Lastly, hee takes not advantage of the least slip, nor runnes thorough a catalogue of humane imperfecti­ons, but at the first blow strikes at the roote it selfe, to wit, their stupid and grosse impenitence.

Having hitherto by Gods assi­stance and your Christian patience, drawne this curtaine to my Text, your favourable affection wil, I hope, hold the candle, whilst I on this 22. of the 11. of Matthew reade on this [Page] our Saviours pithy, and patheticall Exprobration: Woe unto thee Chorazin, woe unto thee Bethsaida; for if those mighty workes had beene done in Tyre and Sidon, which have beene done in you, they had repented long agoe in sackecloth and ashes.

2. Which parcell 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 workes had beene done in Tyre and Sidon, &c. The Commination againe divides it selfe into these two parts.

1. A woe threatned. 2. The per­sons to whom, the inhabitants of Beth­saida and Chroazin. The exprobrati­on or upbraiding part, consisting in a comparative opposition betweene Bethsaida and Chorazin on the one part, and the Tyrians and Sidonians on the other part, points out unto us [Page] 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 Christs actions. 3. The effects which might have followed on the good use of these meanes, to wit, Repentance; which latter directs us to two other points. 1. The time of their conditionall repentance, They had repented long agoe, 2. The manner and degree of their repentance, In sackecloth and ashes. Which pla­ces of this plentifull and fruitfull Text, being opened, the whole sence is ready to flow into this patheticall expostulation.

3. More ready and willing (O Bethsaida and Chorazin) hath my mercy shewed it selfe to second your conversion, than the Rigour of my justice to threaten your con­fusion: and had the vehemency of my frequent preaching purchased [Page] your least attention, or the expres­sion of my wondrous miracles awak'd the least contrition: long since had your punishment beene re­mitted, and your pardon sealed. What Citty ever overslipped so faire and large advantages which lay open to Salvation, or trode out so direct a path to their owne perditi­on? What Nation could ever vaunt of a surer footstep in God promi­ses; or challenge to it selfe a firmer confidence in my protection? The seate of your nobility, derived from the race of worthy Patriarks; your happy plantation in a Land slowing with milke and honey; the Garnisht sepulchers of so many Prophets, the fruitfull stocke of Iesse derived through so many kingly Branches; your preheminence above the Gen­riles, in whose opposed wants you may reade the abundance of Gods favour: Your learned Scribes and Doctors of the Law, whose penns [Page] were the Secretaries of truth, and their hearts as so many Temples to enshrine, the Oracles of wisedome might have long since taught you to trace out the true Messiah, and have found your safety. But when the sub­stance of those shaddowes appeares in his owne likenesse to checke un­certainty, and your owne eyes be­come the witnesses of my wonders, what curiosity can expect a fallacy, or promise to it selfe 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 Citties, (the Seas off-springs and off-skumme of Nations) heard my Sermons, or found a meanes to see my Miracles; had fame at least stood so propicious to have performed a faithfull message betweene my offers and their Indi­gence, their acceptance had long sithence smiled on my favours; long [Page] since had their repentance shewne it selfe legible in sackecloth and ashes, the apparant 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 farre had gone their diligence in improoving the meanes to their best advantage? Set face to face opposite, on one stage their barbarous and Sea-borne dis­position, undisciplined to wholsome Lawes, and untutoured to civility; your setled and well weighed policy, promising no lesse than the severest practise of piety and religion; The dawning light of nature disdaining as it were to shine to their instructi­on; the cleere Sunshine of our Sa­viour, and his miracles every where opening to your conversion, Those coozening impostures of Sathan al­wayes prest to their perdition; those divine Oracles of Truth whose [Page] mouths are daily open to your Sal­vation: What cunning advocate can step in, to excuse your sinnes, or slacke 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 knowne me shall serve me, and a people which you have beheld with scorne, yee 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 finde the grace of Imitation. A path shall be broken open even from the Gates of Barbarisme to Abrahams bosome: and those whom you have barred from your com­munion, shall you finde the sweet children of my adoption. From the East and from the West, a faire rode way lies open to the Citty of the Saints; and the doore of repentance, which your perverse stubbornnesse [Page] hath shut up, shall the light of na­ture discover unto the Gentiles.

The greatest shame of a gene­rous temper, is to stoope to the subject of his owne misprision, and who but a coward without great reluctance can strike saile, when hee hoped a conquest? In the very browes of those opposites which faile of your advantages, yet are ready to out strip you in profici­ency, may you reade my just sen­tence, and your deserved condem­nation. My impartiall Iustice gives no hope of better, nor your trans­gression leaves roome for worse. Woe unto thee Chorazin, woe unto thee Bethsaida, &c. Hitherto have we rivell'd out that line which wee finde twisted together in my Text as in one clue: whilst I by Gods as­sistance descend to each particular, my weakenesse I hope shall purchase your indulgence, or at least the mat­ters excellence deserve your best at­tention.

[Page] 4. The first part in this generall division proposed to our discourse is a Commination, wherein you may be pleased to observe with mee these two circumstances, first the manner, secondly the matter.

The manner of our Saviours speech in his commination, shewes it selfe in his Rhetoricall expres­sion, consisting both in an apt Trope, and an elegant figure; the one Me­tonymicall, 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 pub­lique exercises, as that which is commended to us by Christ him­selfe, as the handmaid of religious policy, and mother of perswasion. But to venture my discouse upon so large a subject, as the sacred Ora­cles of the Prophets might suggest, [Page] I should shew my selfe like S. Au­stins childe, who laboured with a little spoone to exhaust the bound­lesse Ocean. Who so list to transport the eye of his observance through the wise writings of Moyses the Lawgiver, the stately and high di­alogues betwixt Iob and his friends, the passionate raptures of Esay and Ieremy, the harmonious straines of David the sweet Psalmist; shall finde the gravitie 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 marvaile then, if wise­dome taught the Preacher the wisest amongst men, to seeke out accepta­ble words, as the directest meanes to propagate the bounds of his glo­rious Empire. Neither had Moses with some other of the Prophets ex­cused their backeward disposition, out of the slownesse and defect of language, had not the gift of elo­quence [Page] stood highest in their estima­tion. Was it ever taxed in Apollos as a crime, that hee was reputed a man eloquent in the Scriptures? or were the tongues of the Apostles dipt in the sacred fountaine to any other end than artificially to worke upon mens affections, and stirre up their Successours to imitation? The Nerves of perswasion I confesse are hid in the strength of reason, and fruitlesse is that eloquence, which is not grounded on sufficient matter, That vessell must needs suffer ship­wrack, whose sailes carry more wind than the Bulke hath ballast to coun­termaund. And what other shall we e­steeme of such elegance, but as of a Curtizan trimmed up in royall gar­ments? But where these ornamēts are fitted to their true owner, where Art & Eloquence as two handmaids serve their Mistresse Divinity, what can they expect lesse than the best obser­vance, or promise herselfe more than [Page] the greatest admiration? Faire and comely (I confesse) was the Spouse in the Canticles, as the Tents of Kedar, as the Curtains of Salomon: yet disco­vered by her lover in her gorgeous attire of state and majesty, her lookes challenged a more lovely grace, & her presence found greater acceptance. Religion as a faire Damosell, how soe­ver cloathed, never wants her come­ly feature; and the face of Truth howsoever masked, never wants her true lustre: yet when seemes shee more amiable, than when she comes ushered in by her best servants, and attended by her proper Equipage? There Art and Eloquence moove in their proper spheare, here seasona­ble and acceptable words challenge their true grace, and hang like Ap­ples of gold in pictures of Silver.

I speake not this (beloved) to as­cribe overmuch to humane facul­ties, or preferre the inticing words of mans wisedome before Gods ho­ly [Page] grace and Spirit. Where Gods 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 availes the chee­fest seede cast into the ground, where the God of nature denies his bles­sings to the sower, or encrease unto the Harvest? At his almighty hand then must the most exactest Artist seeke that Vrim and Thummim, that light and perfection; in his garden the holy Scriptures, shall we onely crop those flowers of true Elo­quence sufficient to puzzle the hap­piest Invention, and stagger mans greatest Industry. Well might I loose my selfe in this Labyrinth whereto Nature never taught an entrance in, nor Art ever discovered a passage out. But the sight of this Assembly seemes to challenge the [Page] greatest interest in my discourse; and diverts my meditations to a more seasonable subject. Where­fore passing by the manner of our Saviours Commination, wee will next descend unto the matter, disco­vered unto us in these selfe same words; Woe unto thee Chorazin, woe unto thee Bethsaida.

The first branch of doctrine, which offers it selfe to our Examination, is the Regular and just processe obser­ved by Almighty God in Bethsaida and Chorazins punishment. Plaine­ly wee see that the Lord as an Inge­nious Combatant vouchafed a Par­ly, ere hee drew his sword: or ra­ther as an indulgent Father over his disobedient childe, shakes his rod ere he inflicts his sharpe correcti­on. Iustly might hee have inflicted punishment, who from all eternity foresaw their guilt; & what greater hope of future evidence could that Iudge expect, to whom all hearts & [Page] secrets are layd open: yet vouchsafes he first to threaten ere he inflicts his vengeance, as one who in his wise­dome thought it most convenient, as to approve the righteous, so to make the wicked inexcusable; y ^t eyther the word preached outwardly to their eares, or written inwardly in their hearts, should eyther correct or con­demne, speake their comfort or con­fusion. Betwixt mans transgression & Gods Iustice a space is wide open for Repentance to make attonement. Ere the Lord rained downe fire and Brimstone on Sinfull Sodome, Abra­ham had his turne to play the Ad­vocate, and the Sodomites a time of mercy: Ere the Ninivites expected their just destruction, a truce of 40. dayes was granted for Repentance to gather forces. Hence might every true Christian draw a doctrine for Gods mercy, and judgement, in that he usually threatens before he strikes, and sends his Comminations as the [Page] Heralds to proclaime his vengeance. The sharpest curbe to head-strong affections is the feare of censure, & farre too predominant should we finde the swinge of our carnall de­sires, were there not a sharpe whip at their owne girdles. Where trans­gression ends, there judgement & ac­coumpt begins; and there of necessity must arraignement commence the first action, where guilt left his last Impression. But yet the greatest pre­rogative of a Iudg is mercy; he strikes not ever where hee ought to spare, nor spares alwayes where hee ought to strike: at least, he lightens where he thunders, he displaies his red flagge of defiance, ere hee gives the onset: hee speaks at least unto the conscience of every wretched sin­ner, ere hee seale his blacke 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 [Page] Market place, and crying: We have piped unto you, and yee have not danced, wee have mourned unto you, and yee have not wept: At least might God speake unto them, as Iob in another sense unto God; Once have I spo­ken, but I will speake no more, yet twice, but I will proceede no further. Spake not God to the conscience of prophane Esau through his fathers neglected blessing, the childish losse of his owne birthrigh? Spake he not to the sinfull Sodomites through the month of Lot, a carefull and religious Preacher? Spake he not to Iosephs brethren, through the remorse of a guilty conscience, and their owne Confession? Spake hee 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 downe, at the [Page] sight of his owne vision, and Daniels propheticke comment. Who more stately than Royall Blashaser sitting at a costly banquet, and crowned with a troope of Princes? yet was hee taught in the fatall inscription on the wall, to reade the Lords Iudge­ments and the subversion of his state­ly Empire. Who more perverse and tyrannous than Pharaoh to the ser­vile Israelites? yet might hee heare the Almighty speaking through Mo­ses unexpected Message & prodigious miracles? Who more frozen to piety than the furious Philistims in Davids admired victories, and Goliahs shamefull overthrow? Who more senceles than the old worldlings be­fore the deluge? yet might they un­derstand Gods holy Majesty in Noahs unregarded Ambassage? who more stubborne than the hard hearted and stiffnecked Iewes? yet heard they daily in their streets and temples (as it were) the prostituted voyce of [Page] many Prophets; and to descend a little lower in this streame of sacred History, wherein all changes and actions give testimony: Iudas that Epitome of all impiety, never wan­ted a master to forewarne him of his sinne, and a worme of conscience (as it were) to prepare him to eter­nall torments. And what Pagan so drowned in the ditch of ignorance, and so nusled up in the schoole of impiety, to whose soule and secret apprehension God himselfe dictates not a law of nature grounded on certaine and undoubted Prin­ciples?

This might teach every true Chri­stian not to spurne at Gods judge­ments, or wilfully to kicke at his Invitations. It is the Almighty who threatens a grievous punishment, and shall wee not tremble at his dis­pleasure? He sends out his sum­mons for our appearance, and shall wee not provide against the time of [Page] our arraignement? By his Mini­sters he daily cites us to the barre of justice; by his workes, by his word, by his wonders, he is wont to awaken us from security and rouze up our attention: and shall we as the deafe adder stop our eares against so wise a charmer, or re­turne backe his messengers with a sleevelesse answer? What other can we expect but that the Lord at length finding all his shafts of judg­ment and commination, eyther slightly lodged in their breasts, or contemptuously reflected backe, 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 owne destruction? A wronged pacience among men soone degenerates into furious indignation: and in the couse of ordinary conversation what greater motives of unkindenes than contempt or ingratitude? But with [Page] one who in the precise scale of ju­stice waighes all unrighteousnesse, what greater motive can happen to stirre his indignation, or hasten our destruction, than to neglect his threats, and carelesly to slight his judgements?

Two sorts of men are here found subjected to reprehension; the first are such as carelesly neglect, the other are such as contemptu­ously reject, the soveraigne meanes of their salvation. In the former ranke are numbred all such carnall Christians, who too boldly tres­passe on Gods pacience, and like those unworthy guests whom our Saviour invited to his great Sup­per, never want excuses. One hath bought a farme, and must goe see it; the other a Yoake of Oxen, and must goe try them; the third hath married a wife, and therefore can­not come; as if Repentance were al­waies at hand to serve their hu­mours, [Page] and the Holy Spirit of God obliged to prostitute his graces to each howers importunity. In these mens hearts is the Word of God sowen as seede amongst Tares, which the cares of this world are ready to choak up in the first growth to prevent all hope of fruit, or ma­ture perfection. Speakes the holy Spirit of God to the soule of the swinish drunkard, and shewes him the shame of his lavish expences, his riotous reyeling, and lewd con­versation? A cup of wine is neare at hand to quench and extinguish his ungratefull melancholy. Speakes he to the lustfull leacher, & presents un­to his conscience his lustfull and wanton behaviour and Goatish for­nication? Some bewitching Lais is not farre off, to ransome his soule from pensivenesse, and drowne his sences in delicious and voluptuous pleasures? Speakes he to the covetous Cormorant, and discovers to his [Page] secret thoughts his griping Vsury, his base Lucre, and tyrannous op­pression? The very sight of his gol­den Coffers proves as strong, as one of Circes charmes to bewitch his sences, and inchant his Iudgment. Speakes he not to the conscience of the carelesse Pastour, and shewes him his halfe starved flocke stray­ing on the barren Mountaines? The pursuite of a vacant Bishopricke gives him scarse leasure to looke a­bout; or at least, the love of his car­nall ease lulls his soule asleepe in sensuall security. Speakes hee to the soule of the formall hypocrite, and presents as in a painted Sepul­cher the inward rottennesse of the heart, cloathed over with a shining veile of sanctimonious piety? Policy straight 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 divell in [Page] themselves, than in their swine) no sooner enjoy Christs presence, but entreate his absence; imitating herein the childish affections of young Schollers, who seldome so­lace themselves in the sight and so­ciety of their carefull Master: A true patterne of which men wee shall finde represented in Grillus recorded by Plutarke, who by one of Circes charmes transformed into a swine, could not by all Vlysses elo­quence bee 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 shaddow their sinfull actions with some ex­cuse; but oppose (as it were) in hostile manner the Majesty of their Creator, and shoot out their Ar­rowes even bitter words. Such was the spirit of malicious Pharaoh in the fifth of Exodus, who currishly [Page] answered Moses & Aaron the Lords Ambassadours, Who is the Lord that I shoud let Israel goe? And to let passe sundry other the like ex­amples, as fearefull to remember, as tedious to relate; such was the spi­rit of that Apostate Iulian, who shut up all the tyranny of his wicked and irreligious reigne with a Vicisti Galilae. But such men I rather leave to Gods mercy than common cen­sure: And so I passe 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. Greatnesse and authority in a generous temper are the spurres of a noble resolution, these are the best touchstones to try what Mettall our thoughts are made of: whether they carry the touch of a golden courage, or leaden basenesse. On this last men set the magnificent Cities of Chorazin and Bethsaida, [Page] the strength of Syria, the pride and glory of the Iewish Nation: Two Citties 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 lesse, 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 meanes to their owne profit, nor seconding their opportunities with religious indu­sty, 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 [Page] usefull observation, That States and persons high and eminent, ought to conforme themselves to most emi­nent and worthy actions. Heroicke and eminent vertues, take their lu­stre as well from the subject where­in they grow, as the object where­on they worke: 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 stampe on the intended action; whereas oftentimes on the contrary part, the prejudice of base­nesse in the man, or the scanting of fit occasions in the matter, unsea­sons many a noble resolution. A greate Spirit shrowded under meane 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 vertue in the meanest [Page] subject are alwayes legible; yet never more perspicuous to popu­lar estimation, than where they finde themselves written in the forehead of greatnesse and authority. Whence Aristotle our great Philosopher accounts those men best accoutred to play their prize in vertues schoole, to whom fortune gives the right hand of riches and reputati­on. Then must it needs follow on the other side, that triviall affaires, and base endeavours seeme too light a ballast for the saile of great­nes. Princes and great States in such actions seeme like Hercules mannaging a Pigmies reede, or a kingly Eagle hunting after Gnats or flies: but where majesty of state, and magnificence of minde, where great riches and great resolution like the twins in Rebeccahs wombe strive for precedency, what other actions can the world expect, but such as are stampt for eternity, and [Page] crowned with admiration? How farre may that Sickle bee thrust in­to to the harvest of vertue and reli­gion, which is managed by magna­nimitie, and countenanced by authority. Is not the voyce of a King like the roaring of a Lyon, & great­nes a Torrent w ^ch carries all before it, and disdaines opposition? Can any man arrive sooner or safer at his desired port, than he that sits at the sterne? Can any travailor better make way for his riches, than he that holds the Reynes in his owne hands, and prescribes a measure to his owne motion? How readily than ought 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, backt with strength and friends, fortified with authority, and [Page] graced with opinions. What fitter weapons to poize the hand of great­nesse, than that which findes the best object, and tries it selfe in the grea­test opposition. Here, stood it with the time, and your patience, might I enlarge and specifie the limits of Heroicall vertues: Aristotle limming out this Tree, expressed thereof one­ly two maine Branches, the one of Magnanimitie, the other of Mag­nificence; that from the print of Hercules foot, men might give a probable guesse 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 fowles; some on stony ground, wanting both roote and growth; some among the tares of vicious af­fections to bee choaked up in the wombe, whence it springs: Yet who will finde it in his true prime, must seeke it in the garden where all [Page] vertues flourish, the Holy Scrip­tures; in the soyle 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 Gods love, and end with his glory; such as further the advancement of learning & religion, of wisedome and devotiō: concerning all w ^ch 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 Israels con­voy, but hee new mints himselfe for great projects and valorous at­tempts. He thought himselfe borne to higher matters than Pharaohs fa­vour, neither regarded hee a gra­cious servitude, while he hoped a glorious infranchisement, Nobler he supposed it through the jawes of [Page] danger to pursue liberty, than in the bed of ease to embrace Captivity. A short scambling in the Wilder­nesse, seemes sweeter than all the full flesh-pots of Egypt: Neither cares hee to how sharpe an edge, hunger might whet his appetite, whiles hee expects a land flowing with milke and honey. The Ara­bian deserts before him, the Egypti­ans hostility behinde him, the roa­ring Sea beside him, the scorch­ing Sunne above him, the barren soile beneath him, his pensive cares within him, the Israelites murmu­ring without him, might have taught many a tall Captaine, rather to purchase his peace with some basenesse, than his freedome with such disasters. Yet goes hee on couragiously in the path which the Lord treads out unto him, and e­steemes that state of life sweetest, which is bought with so many dangerous adventures. But for [Page] me to carry the worthies, & all their actions before me, were to leave the day behind mee, yet scarce at­taine my home. But why stand I gleaning these few eares in a full harvest? Davids strugling with Goli­ah, and yoaking the rough hewen Philistims. Solomons magnificence in the erection of his Temple, and promotion of wisedome; Hezekias zeale and industry in chasing away superstitious Idolatry; the Macca­bees valour and constancy in vindi­cating the right of their Religion, with sundry other the like exam­ples, would easily perswade a Chri­stian to stake his life in Gods cause, and set the whole stocke on his fruitfull industry. To whom much is given, of him much shall be re­quired (saith our Saviour:) and who findes worse acceptance at his ma­sters hand than hee that buries his Talent in the earth, and makes his dignities and riches a pillow for his [Page] sordid ease and carnall securi­tie?

A good lesson to checke the de­generate straine of many in the world, who like dunghill Crowes and carrion Kites, fly they never so high in preferment, looke alwayes downeward to the Earth, as the be­ginning and end of their ambition. How many have wee amongst us who like dastardly snailes, can shew their hornes on all occasions, pro­mising great matters, yet suddenly plucke them in at each fingers touch or sence of opposition? Hera­clitus himselfe would laugh to see some among us like Aesops Asse laden with gold, but fedde with thistles, arrogate to themselves that respect which is onely aymed to the golden Image, the burthen under which they groane. A great shou­ting heard Moses of the children of Israel comming from the Mount; but approaching neare, found all the [Page] stirre to bee raised about a golden Calfe. On such Golden Calves, the world is too apt to fawne, as those whose Imperfections are gilded over with golden Titles. Such men are well characterized in Pliny, by a certaine beast in Scythia; which, as he reports, can turne him­selfe almost into all colours and shapes, according to the things ad­jacent; but when hee resumes his proper figure, he carries the likely resemblance of an Asse. Too many such have we amongst us, who re­flecting the beame of greatnesse, or enlightned with the impression of some other object, can shine as the Rainebow in divers coulours of choice graces and eminent per­fections. But should the Suune hide but his gracious aspect, or deny his influence, they might bee as well deciphered by their actions, as an Asse by his Eares. The world ne­ver groaned more under such Scar­crowes: [Page] Who living without me­rit, and dying without honour, can leave behind them no other Epi­taph to bee read of posterity, but that they lived and dyed. Their base and sordid life could deserve no more; a beast can challenge to it selfe no lesse. Here could I strike home, but that I finde my selfe sud­denly surprised with the blushing temper of Elihu the Buzite in the story of Iob: I am young (saith he) and yee are old, wherefore I was afraide, and durst not discover my opinions: I sayd, Dayes should speake, and multitude of yeares should teach wisedome; too grave a part for my yeares to act, hath my discouse unwittingly embraced. Enough it is for me to stand aloofe & give ayme, while the forenamed Elihu throwes this rugged censure, on the rugged forehead of age and authority; Great men are not al­waies wise, neither doe the aged [Page] alwaies understand judgement. E­nough it is for mee to lye on the ground▪ and rest me silent, while I heare the Lord thundring through the mouth of Micah this sharpe ex­probation: Heare O yee heads of Ia­cob, and hearken yee Princes of the house of Israel, is it not for you to know judgement? I am no shamelesse Cham to uncover a fathers nakednesse, no remorslesse Nero to open the entrailes of my mother. The veile of Charity is in my hand to cover a multitude of sinnes; and meete it is with Noahs two modest sonnes, I looke awry and goe back­ward, while I approach so neare an object. I feare to wander in this for­rest, least I finde Diana naked, and meet with Acteons destiny, or at least encounter the horrid face of Medu­sa which might strike me sencelesse. Afraid I am almost to open mine eyes and looke forward, least I finde Bribery and Oppression usur­ping [Page] the place of justice; Pride and Dunsery fitting in Moses chaire, Craft and Covetousnesse dispensing the af­faires of our richest merchants, Lux­ury and lust serving in the Court of Princes: yet leaving each man to his owne censure and application, I may (I hope) with modesty op­pose to common view the dumbe pictures of Tyre and Sidon, two infe­riour Citties, wherein every under­standing eye may reade the dispari­ty as well of opportunitie, as will, and perfection: which being the common reason or motive of the commination, offers it selfe in the next place to our discourse.

For if those mighty workes, &c.

The surest Anchor whereon our floating opiniō takes hold first, is the strength of reason: the surest Rocke whereon this anchor grounds it selfe is the knowledge and enquiry of the cause. Where nature began, mans rea­son ends: & the highest pitch of our [Page] discourse sets his last footing, where the cause had his first working▪ whence Aristotle the Prince of Philosophers so much admired for his logicall wit, hath by some bin characterized in three especiall Epi­thites. First that he was [...], a lover of universalities; Second­ly he was [...] a lover of me­thod: Lastly and chiefely that hee was [...] a subtile searcher out of causes. That exquisite method of discouse, which the glimmering light of Nature shewed to those Philosophers, shall a Christian finde expressed to the life in our Saviours sweet and elegant oration. For no sooner had this great Iudge of Hea­ven and earth in the former part of my text threatned the backsliding Iewes with a voyce of judgement, and as it were with a warning peece awaked their sleeping apprehensi­on, but he strait backs his commi­nation with the discovery of the [Page] cause or motive: For if (quoth he) those mighty workes had bin done in Tyre and Sidon which have beene done in you, they would have re­pented long agoe sitting in sacke­cloth and ashes. The motive groun­ded on the comparative opposition betwixt Bethsaida and Chorazin on the one party, and Tyre and Sidon on the other, leades 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 Saviours actions. Thirdly, the effect or consequence which might or should have followed the good use of those meanes, to wit, Repentance or contrition. Through these points while I by Gods assistance and your Christian patience shall usher forth your at­tention: May it please you in the first place to take a short survey of [Page] Tyre and Sidon, standing (as it were) with Bethsaida and Chorazin in competition.

10, Cities bordering on the Sea, as they are inriched with great ver­tues, so are they commonly sub­ject to greater vices. For there is a trafficque as well of manners, as Merchandize: for where the con­flux of forreine nations by ordinary conversing, makes the inhabitants seeme (as it were) so many dome­stique Travailours; a great advan­tage, is offred of advancing know­ledge, and suppressing ignorance. But great opportunities are com­monly seconded with great temp­tations, and nothing more dange­rous than armed madnesse. This perhaps gave occasion to Aristotle and others to pronounce Sea-borde­rers, of all the most dissolute; and Plato in his booke De republica, to forewarne his Cittizens the Sea, as the mother of wickednesse. And on [Page] this ground (for ought I know) hath Strabo derived the first off-spring of Robbery, Pillage and murther from the sea: and howso­ever Themistoles would by all means have a Citty to depend from the Sea, to the end (as Coelius Rhodigi­nus imagins) he might transferre the power frō the Nobility to the ship­masters: Yet the old Athenians by his great wisedome and experience, were perswaded to draw their inha­bitants as much as they could from Sea traffique to tillage of the ground and husbandry: whence (as some suppose) grew that fable of Nep­tune striving with Minerva for preheminence and victory, where­in Neptune is said to have the worst. This Seaborne disposition affecting the Citties of Tyre and Sydon, might seeme much to disadvantage them in performance of such offices of piety and Religion, which in Beth­saida and Chorazin the occasion of [Page] opportunities, and expectation of others might seeme to challenge. Finding then their conditionall re­pentance supposed to follow Christs Miracles, had this then beene acted, and opposed to Bethsaida's and Cho­razins backwardnesse, wee might hence aptly have collected this ob­servation, That men which with lesse meanes goe further in the pro­gresse 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 learnings Edi­fice, whereof the former commends our Makers bounty, the second our Teachers care, the other our owne 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 certaine Law or precept to direct, [Page] and a religious practise 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 offred meanes, or the abuse of our free will, even in our morrall actions, wherein our industry claymes his interest, set a barre betweene us and Christs acceptance. No man can deserve or worke out his owne immunitie, neither is Gods Spirit confined to outward meanes, or our indeavours; yet ought wee to measure his will by his word, wherein he requires our diligence, and condemnes our negligence. Neither is Gods proceeding in this kind opposite to humane justice, which (as our Philosophers have taught us) is wont to poize the scale of distributive justice in a Geo­metricall proportion, and measure our naturall gifts by no other [Page] waight than their owne improve­ment. He that rowes not with the tide of his owne opportunities, comes as farre short of desert as ex­pectation. Rewards and punishments sooner follow the opportunities of our meanes than the importunity of our action; and what diligent Master in his carelesse Scholler can content himselfe with a Mediocrity of pro­ficiency, where he findes 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 meanes, yet outrun our industry? Or what surer harbinger of condemnation, than among so many blessings diversly bestowed on mankinde, to acknow­ledge in others the practise and good use of lesser, and finde in our selves the neglect of greater? Sodom & Gomorrha, those two first daugh­ters [Page] of desolation are opposed in this comparative judgement, to Capernaum, a prime darling of the Iewish Nation: What they wanted is here rejected, and what was de­nyed to those others Acceptance, is here granted to their refusall. Wil­lingly would they have throwne themselves into those armes of mer­cy, w ^ch are daily open to these mens embracements, and have prevented with repentance those judgements which these pursue with obstinacy. Easier then shall it bee for Sodome and Gomorrha in the day of judge­ment than for them: and those workes of theirs which no way de­serve Gods approbation, shall never the lesse bee pressed home to these mens pedition. A multitude of exam­ples would here bee mustred up to countenance this assertiō: but I must saile along with my Text; the happy wind which wafts us forward is the Divine Spirit of God, w ^ch from those remote countries and farre distant [Page] ages, is ready to arrive at our times and Regions as the last haven; and through the Gentiles urgent testi­mony, and the Iewes arraignement speakes at length to our shamefull reproach, or sweet instruction.

12. The old Carle in the Poet stood laughing amaine at the tale of Tantalus, till hee found him­selfe taunted in the end with a — mutato nomine de te Fabula narratur.

Nothing seemed more ridiculous to the fond Athenians than the Carriers contention with the Scholler, about the hire of an Asses shadow, till they found themselves pointed at by Demosthenes in the serious Mo­rall. Ready enough was David to passe sentence on Nathans accu­sations till he found it to second his owne arraignement. And which of you that heare me this day would not ratifie my former doctrine with his best assent, and our Saviours [Page] judgement on the Iewes with ap­probation? But shift the scene, the selfesame Theater of judgement which even now left you specta­tors, now findes you Actours; and which of you all would not quick­ly shrinke at his owne censure; and with the caviling Lawyer cry, Tho case is altred? Should we set in view of judicious insight, the matchlesse industry of our bordering Neigh­bours, the supine negligence of our owne nation: the manifold obsta­cles barring their passage in the pro­gresse of Religion; the store of op­portunities, which stirre and steare us to Salvation: what starting hole can be left us to escape Gods sen­tence, or secure us from perdition? What serious judgement would not admire in their penury what we neglect in our plenty? and confesse their industrious humility to as­cend higher than our insolent se­curity? Compare and oppose on the [Page] one side that bounteous hand of plenty, which fills up our channells with milke and honey; the wasting Iaw of famine, which devours their Vineyards, and dries up their vin­tage; the sweet calme of peace which daily smiles on our secu­rity; The boysterous stormes of warre which depopulates their Citties, and lay waste their villa­ges. The cleare Rivers of Science and Religion derived through each veine 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 speake to our in­struction: the inchanting tongues of many false Prophets, which like Syrens, forerun their ruine, or like Zim and Ohim breath nothing but desolation. Compare and oppose on the one side their devout humi­lity, ambitious with the diseased [Page] woman in the Gospel, to kisse the hemme of our Saviours garment: our supercilious pride ready to cru­cifie againe Christ in his members, & crowne him with a bush of thornes; 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 soules: Their religious charity willing with the very dogges to licke the soares of pining Lazarus; our uncharitable cruelty and reproach of Christs 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 mans con­science that judgement, which my discourse feares almost to pro­nounce, yet our sinnes deserve. But in spight of my infirmities, [Page] or mens presumption, the conse­quence will needes follow his un­doubted premisses; and where to my former proposition, stampt by God himselfe, by truth and evidence, our owne conscience addes an assumption what cun­ning Sophister can shut out the conclusion? But casting mine eyes on this faire assembly, mee thinkes I stand as the Prophet Balaam amidst the Lords Army, inforced to turne my bitternesse into blessing; at least as an indulgent Phisitian to sweeten out this pill of judgement to your digestion. Can any peo­ple plead more exemption than the sonnes of the Church? or any pre­scription give more immunity than the Charter of the Christians? Was not populous Iury spacious enough to shut out this Assises, nor the Re­gions round about large enough to bung up the mouth of Iustice, or blunt the edge of execution: [Page] but must London with her Sister Citties of great Brittaine stand the push of this arraignement, and submit themselves to so strict an examination? How ready here is flesh and blood with Ionas to fly from the judgement which is in the midde way attending it; or with the subtile Sepes by stirring the streame to avoyd danger. Some righteous Lot is alwayes expected to come betwixt fla­ming Sodome and threatned Zoar, with this passionate petition; This Citty is neare to fly unto, and it is a little one, O let mee escape thither, (is it not a little one?) and my soule shall live.

But the verdict is given up, and the fact is evident; Law must proceede; justice disdaines all encounters but a cleare Consci­ence, and bootelesse it is to hide those sinnes from our owne [Page] censure, which lye open to Gods judgement. What ingenuous stran­ger from the face of this populous and stately Citty, will promise him­selfe lesse proficiency in Religion, than hee findes advantages of meanes; or in other places expect greater, where hee sees lesse encou­ragement? The huge Bulke of your stately Churches, and number of your Preachers, the free and fre­quent use and practise of Religious exercises, the strict forme of your discipline, the due administration of justice, the wholesomnesse of your lawes, are all able to burthen each mans expectation, and make every mans hopes as prodigall as his eyes; should I set in view of these gracious indowments the dispeo­pled Citties 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 [Page] superstition under paine of death commanded. Should I usher your remembrance through the large field of Germany and the adjoyning Territories, and shew you as in a Map of desolation, their houses ra­zed, their vineyards spoyled, their Corne fields consumed, their bounds altered, their right usurped, and their very ground it selfe (as it were) yet panting under the hoofes 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 travellour to affect no flowers, but such as grow in a forraine garden yet from the im­provement of our Neighbours poore stocke and good husbandry, might we extract some good argu­ment of perswasion to awaken our owne industry. Can we with patience behlod them gleaning a few eares of Corne from the short stubble, & [Page] can we sleepe amidst the full sheaves of a plentiful harvest? Can wee be­hold them plowing up the barren soyle to extort from her needy en­trailes a small crop of knowledge and Religion? and shall we suffer our fruitfull vineyard so often watered with the dew of heaven, and plan­ted by so many skillfull Gardners, to groane under ungratefull Bryars, and starve for want of husbandry? Their straw is taken from them by their cruell Taske-Masters, yet with the poore Israelits in Aegypt they are inforced to make Bricke. All materialls are supplied us towards the erection of the Lords house, and shall our Iudustry be only wanting to our selves? What more could the Lord doe unto his Vine­yard than hee hath already perfor­med? hath he not hedged it, plan­ted it, dressed it▪ and built a Wine­presse in it? and shall all our fruits prove wilde grapes in the gathe­ring, [Page] or the Wine shrinke in the vintage? If the example of our friends cannot stirre up Imitation, or checque our sluggish dispositi­on; let our very Enemies shame our backwardnesse, & instruct us in our duties. See wee not our factious Romanists to compasse sea and Land to make Proselites, and shall we sit­ting at home in our houses, shut our doores against the entrance of Christs Messenges? Shall the Iesu­its like those mighty sonnes of Anak come against us with their overstudied Impostures, and subtile stratagems, rather to tyre our Iu­dustry, than refute our grounds; and shall we sit in the Market place all the day idle, chusing rather to buy their trifles, than make sale of our owne sufficiencie? Shall all the Coffers and Cabbinets of that Babilonish Strumpet be enhanced to furnish their expedition? Shall Rome disrobe her felfe of her bra­veries, [Page] and the Indios expose their unknowne treasures in the defence of their Antichristian Hierarchy? and shall we suffer the Worthies of our Church for want of encourage­ment or meanes, like Ostriches to bury their neglected Egges in the sand of obscurity, for the earth to ripen, or the Sunne to quicken? O beloved, these are matters that will no lesse rise up to our condemnati­gn, than Tyre and Sydon against Bethsaida and Chorazin: More pro­pitious shall Sodome and Gomorrah finde the day of judgement than Capernaum the pride of Palestine; as shee which having received bet­ter meanes of recovery, had mar­ched further in the broad way of impiety. Their contempt of Christ above ours of Christs Ministers, can challenge no greater precedence or disproportion. He that despiseth you (saith our Saviour, speaking of his Messengers and Apostles) [Page] despiseth me: Which leades 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 Christs workes, and impenitence.

13. Contempt, and Impenitency, even in the smallest matters are ac­counted sinnes of the greatest moment, as those which seeme to stand in tearmes of defiance with Law, and dare Iustice to doe her worst. This wicked disposition found our Saviour in the inhabitants of Bethsaida and Chorazin, which it seemes he saw wanting in Tyre and Sydons inclination: He found the contempt of his person, the con­tempt of his words & miracles; hee found the contempt of his Lawes & Commandements, the contempt of his sacred courtesies. And least they might seeme to owe any favour to Repentance, or recant [Page] wickednesse, they are taught to persevere in sinne, and shut up all the progresse of their Contemp­tuous behaviour with hardnesse of heart and obstinate impenitence. Hence our Saviour first sendes after them as a swift pursevant the woe of Commination to summon them to judgement; then delivers them over to ruine and destruction, as the speedy executioners of his ven­geance. As if hee would thereby copie out unto us this infallible ob­servation: That impenitence and con­tempt of Christs word and workes are seconded by his heavy indigna­tion, and mens certaine punish­ment. Should I in the large Thea­tre of worldly changes, shew the hand of Gods vengeance in the wounds of his rebellious Enemies: Should I draw the Curtaine, and open to your eyes at once all the sad spectacles of pride, and Gods indignation: Should antiquity com­municate [Page] her store to Memory, and History expose all her treasure to observation? The whole world would seeme the Scene, and the be­ginning and end of time the bounds. Time which hath seene the rise and fall of many puissant and famous Empires, the erection and decay of many stately Trophies, the great­nesse and confusion of many magni­ficent nations: Time which in his vaste gulfe 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 Gods heavy wrath against mans impeni­tent rebellion. What one chapter almost shall wee finde in the sacred volume of the Prophets, which up­braides not Israel with Gods bene­fits, and mans ingratitude, and makes not their owne perversenesse the im­mediat Vaunt-currior of his ven­geance? Had Time cancelled all [Page] her records, and bequeathed to po­sterity no monument, but her owne losses; it would seeme a book where­in the Characters of Gods anger and mans sinne are every where legible. The scattered ruines of that some­time chosen generation, groaning as yet under the worlds scorne and their owne calamitie, carry (as it were) ingraven in their foreheads the fatall markes of Gods curse, and their owne infidelity. And that pro­mised land, wherewith as with a second Eden, God sometimes inrich­ed those sonnes of disobedience, shewes her face to this age no otherwise than as an unpeopled wil­dernesse exposed to fruitlesse steri­lity and pagan usurpation. Ierusalem that Sceptred Citty, whose bo­some had cherished so many king­ly Prophets, what other Monument hath shee consecrated to posterity, than the example of her owne shame? y ^t she which somtimes as the [Page] bright starre of the East shone to the Nations terrour and the world ad­miration, stands now as a blazing Commet in the worlds eye, to threa­ten our security. Should I leade your remembrance through the gates of that beseiged Citty, and place your affections in the sad theater of deso­lation, your passion might perhaps exceede my description, yet fall short of their calamity. Those bewteous buildings wherein peace sometimes had placed her Taber­nacle, behold now circled with a band of Romans, and threatned with invasion. Those seemely streets wherein Pride was wont to strut in ostentation, now become a Shambles of civill Butchery. Those populous houses, wherein plenty had set her store, made now a prey to the hungry Iawes of pining scar­city. That pleasant ayre, wherein millions had beene cherished, now overspread with the poysonous [Page] vapours of pestilent contagion. That sacred Sanctuary, wherein the King of Kings had set his rest; now a Brothell house prostitute to all im­piety. Behold and see with greefe and wonder, here the sprawling In­fants tossed on the pikes of re­morslesse souldiers: There age and sickenesse, gasping in the streets in vaine for pitty. Here a miserable Myriam sacrificing her sonne to fa­mine, making the wombe of her in­crease, the toombe of her posterity. There an outragious bloodhound, dragging some disconsolable wid­dow by her dishevilled haires. Here blazing Comets, and signes from heaven, the apparent Markes of anger; There prodigies and won­ders of the earth, the forerunners of feare and desolation. All these ca­lamities notwithstanding, the high­est pitch of misery, which eyther history could ascend, or nature suf­fer, is by our Saviour termed but [Page] the beginning of sorrowes. Hell and the grave are ready to receive them, where worldly vexation leaves them. Sinne and security which have thus farre dragged them to the Barre of Gods judgement, ne­ver shakes them off till execution. That promised seede, which should have beene 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 waies are invited home to his sacred banquet. As if hee would shew us in a vision his Apostles shaking off the dust of their feete as an Evidence of the Iewes contempt, and turning to the Gentiles. These are the poore witnesses of Christ, in whose op­posed wants and miseries, they might well reade their owne sinne and condemnation. Which leades our observation to the third and last point, which is the effect and [Page] consequence which should have followed Christs workes, had they beene wrought among the Tyrians and Sydonians▪

14. The repentance of the Tyri­ans and Sydonians offers it selfe un­to us, under a threefod considera­tion. First, our Saviours foresight supposed to bee the ground of his Prediction. Secondly, the cause, out of which Grace and Repentance are usually ingendred in the sonnes of the Church. Thirdly, the manner of their repentance, to wit, in Sack­cloth and Ashes. To begin with the first, wee must observe that out of this conditionate repentance of the Tyrians and Sydonians, a ground is rather sought than found by our adversaries the Iesuits, to establish a certaine middle kind of know­ledge in Almighty God, and free will in man. God (say they) con­ditionally foresaw at the offer of such meanes as the Iewes contemp­tuously [Page] rejected, the Tyrians and Sy­donians conversion. The object (as the Schoolemen generall consent) of Gods naturall & first knowledge, termed Scientia simplicis intelligen­tiae, comprehends the latitude of things past, present and to come, as they present themselves onely in possibility. The second of free knowledge depending onely on his decree, termed by the Schoolemen Scientia visionis, is the prescience of things absolutely and necessarily decreed to come to passe. Sith then the conversion of the Tyrians and Sidonians, which God foresaw should attend his works, had he there acted thē, went beyond a meere possibility of being, yet came short of an abso­lute existence: a prescience seemes to be granted somewhat more than the former, yet lesse than the latter; by which conditionate events are foreseene of God. To this we may breefely answer with some of [Page] our side, that the Scientia visionis comprehends not onely such things as are absolutely to come to passe, but also such things as might flow and proceede out of the Actuall de­cree made out of this, or that con­dition thereunto annexed. For al­though properly there bee no de­cree of God of conditionall things in respect of the act it selfe; yet may there be granted a Conditionall decree in respect of the object: So that the decree of God may bee con­ceited two waies, eyther for a for­mall and explicate ordination, or appointment; or else for an impli­cate or virtuall, which is groun­ded on another decree. Now con­cerning future contingent things which never come to passe, there is given not a formall but a virtuall decree of such things, to wit, which should exist, if this or that condition were adjoyned. Such a decree it was to bee conceaved, out [Page] out of which our Saviour hypothe­tically foresaw the conversion and repentance of these Citties, and not out of the use of their free will, as they erroniously imagine. But truth never wants an adversary to oppose, or errour a subtility to con­tradict: If God (say our Iesuits) foresaw their conversion, and there­on decreed to annex unto his mira­cles a saving and prevenient Grace, what force shall we finde in our Sa­viours exprobration? Eyther God foresaw the repentance of the Tyri­ans and Sydonians, and the perverse­nesse of the Iewes as emergent from the fruits of their owne free-wills; or else he foreknew in his conditi­onall decree the supply of grace in the one, and the want of it in the other. If yee grant the former, what barre shall wee set against free-will and Scientia media which wee esta­blish? If the latter, what advantage of meanes and opportunity could [Page] the Iewes 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: Certaine it is, that neither of both could of them­selves lift themselves into the bo­some of Gods mercy without super­naturall and prevenient grace; yet might the contempt of those offred meanes, and abuse of free-will in morall actions, prove a greater barre to the one than the other. No man can climbe the staires of faith and repentance without a divine hand to support and guide him: Yet is his owne naturall concupiscence of force sufficient to presse him down­ward towards the gulph of Perditi­tion. What should hinder then our Saviour Christ upbraidingly to oppose the Tyrians and Sydonians conditionate repentance to the Iewes stiff-necked and obdurate ob­stinacy, [Page] sith the former had lesse disabled themselves from the ac­ceptance of Gods favours; the others had maliciously cast a blocke in that way which should leade 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 civill in his conversation: What ingenuous Governour would not reject and discountenance the one, encourage and advance the other? Not that eyther of himselfe was able to worke out or deserve his owne Im­munity; but that the one had im­proved his abilities to the best ad­vantage, the other by negligence had shut himselfe from his owne promotion. Thus farre might we answer our sworne enemies the Ie­suits at their owne weapons, and make the mint of Schoole divinity [Page] to serve better for our defence, than their assault. But why should we shew our selves so curious with the Israelites to run unto the Phi­listims to have our swords sharp­ned? The propriety and phrase of speech, wherein the Spirit of God usually accommodates himselfe to our understanding, might suffici­ently cleare this place from any such perplext subtility, 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, beene as sin­cere as subtile, they would not (like Chymicks out of their metalls) 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 Iewes neglect in hearing his sacred Sermons, and [Page] observing his mighty miracles. which being the cheefest Causes and forerunners of grace and repentance, offer themselves in the next place to our considera­tion.

15. The dore of Repentance which opens unto us the sweet aspect of Gods mercy, is fastned on two hin­ges, whereof the first is Gods pre­venient grace, which dictates unto our understanding the mysteries of the Divine Law, and workes our will unto obedience. The second are those outward meanes presented by opportune occasions to our ex­terior senses, ready to second the first conversion. This latter stands againe indebted to two helpes, to wit, the preaching of the Word and Doctrine, as the true evidence of our faith, and the guift of Mira­cles as the seale of confirmation. These sacred meanes of Grace and Repentance in a plentifull manner, as [Page] it were prostituted to the Iewes con­tempt, and that contempt obvious to our Saviours observation, secon­ded by his heavy commination, may easily expresse the horror and guilt of willfull impenitence, and shew how many judgements of God as so many swift Pursevants stand in readinesse to follow the neglect of his sacred meanes and ministry. And howsoever the Iewes amongst other Nations seeme to stand highest in Gods indignation, as no sooner con­firmed by his first pattent, the first sonnes of his adoption; but for­feiting their prerogative by unna­turall contempt and base ingrati­tude: yet cannot we, the heires of his second choise, boast our selves of a greater liberty, nor challenge an immunity from this strict obligati­on. The cleare Sunshine of the Gospel confined for a time to their hemyspheare, hath enlarged his in­fluence from East to West; and the [Page] sound of Gods word, (the partition wall broken downe) is found to have dispersed it selfe to all Nati­ons. Whence we have seene them disinherited by their owne wilfull disobedience; and can we repose a greater affiance in Gods favours, than our owne penitent inclination dares to justifie? Thinke you those on whom the Tower of Siloe fell, are greater sinners than all the rest? I tell you nay, but unlesse yee re­pent, you shall all likewise perish. This may teach every true Christi­an not to stand upon termes of capi­tulation with Gods justice, neither to foreslow the time, or slacke our duty; but by a seasonable repen­tance to prevent our punishment, and by our prostrate humility abate the edge of Gods indignation▪ Which calls to minde two other circumstances left as yet to our ex­amination in the Tyrians and Sydo­nians penitency. 1. The time that [Page] they would have repented, long agoe. 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 cheefest circumstances to season an appro­ved action. For Piety the Mother of good workes no longer seemes her selfe, than when shee goes hand in hand with Discretion; by whom shee is still directed, as well how, as wherein to dispose and improve her industry to the best approbati­on. If all civill actions else seeme to challenge interest in this grace of Times 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 her selfe, is enforced to addresse it selfe to Gods mercy, and guilty sinnes stand to be ar­raigned before Gods high Majesty? [Page] If Chorazin and Bethsaida in the first infancy of Christianity had beene found so faire ( outshined by Tyre and Sydon,) had Christs works beene there shewen to their accep­tance; how farre shall these Tyri­ans and Sydonians, set in the scale with us, out waigh our endeavour, and overpoyze our husbandry? They had repented long agoe, and prevented Gods heavy judgement with a seasonable and sweet con­version. Long have the armes of his mercy beene open to embrace the first motions of our untoward inclination. Long since have the knowledge of our Saviours miracles and Sermons, the daily Ministery 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 wrathfull displeasure, summoned our slacknesse to his Court of Iustice: [Page] famine and pestilence have long since scaled your Citty walls; death and desolation have rid in tryumph in your streets: the hideous cry of the fatherlesse children, and child­lesse fathers, have peirced deepe into your eares. The rumour of warre and feare of invasion, awak't your sleepy security, and armd'd you to prevention. And is this (beloved) a time to procrastinate our repen­tance, and trespasse further on his patience? Stand wee not already (beloved) at the barre of his justice, expecting every houre, the giving up of the verdict, and the fatall sentence of Condemnation? And can wee be so sencelesse to play with death, and stake Heaven against Hell, & buy a minutes space of plea­sure with a perpetuall and datelesse durance of damnation? The least mites of our sinnes summoned up together, will swell into an infinite: and more than the highest folly [Page] would it seeme in us, to run further on this score, when enough is cast up already to condemne us. No minute of our lives but addes some scruple to the waight of our trans­gressions; and what puffe of breath passeth from our mouthes, which steales not away some touch of our integritie: what can to morrow promise, more than the present houre, or wherein findes Religion lesse improvement, than in fruitlesse procrastination? Some boysterous hand of violent disaster may cracke or turne our houreglasse, ere the sands are halfe spent; or the time of our Pilgrimage slip away ere wee begin to calculate the motion. Sera est in fundo par simonia: Hee that too soone beginns to spend, shall too late be taught to spare: And hee that sets his Salvation on one and the last cast, is sure to hazardall; but uncertaine to win any. To day if you will heare the Lords voyce, [Page] harden not your hearts, but bring forth fruit worthy Repentance. Here­in the inclination of the Tyrians and Sydonians foreseene 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 repented long agoe. 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 Gods Grace and Spirit awake contrition, had they not se­conded and seasoned their contrite soules, groaning under the heavy weight of sinne, with devout humi­lity: and that not onely conceaved in the inward minde, but expressed in the outward signes and emblems of Sackcloth and Ashes.

17. Humility is the first stone in the groundworke of Gods Temple; the first step by which wee ascend [Page] the throane of his sacred mercy; the first round of Iacobs ladder, by which, like Angels, our soules climbe up to God in Heaven, and his holy Spirit descends to us on earth. The soyle wherein this hearbe of grace rootes it selfe, is the heart of a true Christian, whence it derives & spreads his branches outwardly in our exteriour actions and behaviour, and expresses it selfe in such formes and weedes as are consonant to Gods prescript and the sincerity of our af­fection. This inward sorrow & out­ward humiliation have the ancient Fathers and Patriarkes expressed in Sackcloth and Ashes, as Emblemes of contrition, so pleasing unto God that in Reprobates themselves, though not effectuall to Salvation, it hath beene found sometimes so farre accepted, as in it selfe it was sincere: As wee reade of Achab that God spared him for his humiliation. In his Repentance he shewed not [Page] himselfe an Hypocrite, though hee came not home to the Marke: He was true and sincere, though not perfect and constant; and therefore lost he not his reward, though hee obtained not his end. The like may we reade of Nineveh, whose con­trition without doubt totall and perfect in a few, yet unfaigned (as it seemes) in all, having passed some steppes of humiliation, though not ascended the highest pitch of true Repentance; wrought notwithstan­ding so much good in Gods favour, [...] the suspension of punishment, and their Citties preservation. Hence may every good Christian inforce his conscience, with what good advice our Church hath or­deyned the use of kneeling, fasting, and outward pennance for sinne, as that which in some measure hath alwaies beene found acceptable in Gods sight, as the complement of our devotion, and the most de­cent [Page] formality in our practise of pi­ety. The body can be no more wan­ting to the soule, than the handmaid to her mistresse in accomplishment of this holy service: Wherein how­soever eyther party with all his fa­culties have designed and limited out their severall and distinct offi­ces; yet as so many lines directed to one Center, they ought all to meete in the happie period of Gods gracious favour, the onely cause and groundworke of our salvation. To which unspeakable blisse and Glory prepared for the Elect in Christ, the Lord for his mercy direct our devotion, for the merits of his deere Sonne; to whom with the Fa­ther and the Holy Ghost, be ascribed all honour, glory, might and maje­sty now and for ever, Amen.