MATTH.
11.
21.
Woe
unto
thee
Corazin
,
woe
unto
thee
Bethsaida
:
for
if
the
mighty
workes
which
were
done
in
you
,
had
beene
done
in
Tyre
and
Sydon
,
they
had
repented
long
agoe
,
sitting
in
sackecloth
and
ashes
.
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
.
This
disposition
perhaps
found
our
Saviour
in
the
stubborne
and
stiff-necked
Iewes
,
whose
frozen
heart-strings
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
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
which
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
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
,
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
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
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
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
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
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
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
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
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
.
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
,
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
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
ornaments
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
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
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
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
&
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
;
that
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
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
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
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
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
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
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
,
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
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
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
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
,
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
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
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
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
which
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
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
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
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
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
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
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
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
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
Scar-crowes
:
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
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
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
opinion
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
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
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
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
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
from
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
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
,
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
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
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
,
which
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
assertion
:
but
I
must
saile
along
with
my
Text
;
the
happy
wind
which
wafts
us
forward
is
the
Divine
Spirit
of
God
,
which
from
those
remote
countries
and
farre
distant
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
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
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
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
,
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
:
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
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
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
,
&
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
Wine-presse
in
it
?
and
shall
all
our
fruits
prove
wilde
grapes
in
the
gathering
,
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
,
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
)
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
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
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
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
?
that
she
which
somtimes
as
the
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
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
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
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
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
them
,
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
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
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
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
,
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
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
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
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
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
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
?
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
:
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
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
,
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
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
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
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
.
FINIS
.