THe sound of Warre in a time of peace is like a showre of raine, when the Sunne shi­neth; mention of Feare in the height of fauour as the cursings of Mount Ebal a­mong the blessings of mount Gerizim. Best sute­able vnto these Halcyonian dayes would bee the [Page 2] Oliue leafe of peace in the Doues mouth, and to men lull'd asleepe in Securities lapp welcome soft Pillowes sewen vnder their elbowes. But while Mercy is thus our desire, Misery may be our desert; and when we looke for a Barnabas, a son of consolation, we may meete with a Boanerges, a sonne of Thunder. As we receiue good things at Gods hands, so we must euill; the acts of his Iustice should no more discontent vs, then of his Mercy, for he is aequally glorified in them both: and therefore, if this be the Burthen of Tyre, for ought I know, theres no remedy, but Tyre must heare it, Tyre must beare it. Is this your ioyous Ci­tie, whose Antiquity is of ancient dayes? her owne feet shall carry her a farre off to ioiourne, &c.

Loe heere

• 1 Tyres glory, and
• 2 Her Iudgement.

Her glory lyeth

First, in her Antiquity, which was of auncient dayes.

Secondly, in her present flourishing estate, a ioyous Citie, a crowning City, grac'd not one­ly with her owne, but also with Forraiue dig­nity, Chapmen as well as Merchants, her Mer­chants at home Princes, her Chapmen from a­broad, The honorable of the earth.

Her iudgement is set forth

First, by the forme and manner of it.

Secondly, by its causes.

The forme and manner of it in these words, Her owne feet shall carry her a farre off to soiourne, Wherein three degrees:

• [Page 3]1 Banishment, she should be carried to soiourne.
• 2 Pouertie, her owne feet should carry her.
• 3 Remotenesse of place, a farre off.

The causes of this iudgement are three.

• 1 The efficient cause.
• 2 The impulsiue cause.
• 3 The finall cause.

First, the efficient, or Author of it, The Lord of Hoasts: Hee tooke this counsell against Tyre; Hee it was that purposed it.

Secondly, the impulsiue, or that that mooued him to it, Pride and Glory.

Thirdly, the finall, or ende wherefore he did it, to staine the pride of that glory, and then (a de­gree farther) to bring into contempt all the Honora­ble of the earth.

These branches, and in this order, (with Gods gracious assistance) implore my paines and your patience, and in the first place, the former part of Tyres glory, her Antiquity, which was (saith my Prophet) of ancient dayes.

So past the Records of memory was this Cities Tyres glory. 1 Her Anti­quity. Original, that eitherlike, Fame,-Caput inter nubila condit, it seemes muffled and wrapt in the clouds, and you may as well find the head of Nilus foun­taine, as of Tyres foundation; or els, you must needs make her one of the eldest daughters of the new World, euen the structure and worke of Ty­ras, laphets sonne. For whereas Iosephus seemeth to giue her birth but 240. yeeres before Solomons Temple, to wit, in Gedeons time, and Iustin only before the sacke of Troy, about Iepthas time, (both making Sidon the faire mother of Tyre a [Page 4] farre fairer daughter) they are rather to be vn­derstood of her reaedifying and repayring, then of her first founding; for sure, her An­tiquity was of more ancient dayes. But though it were, yet it ill became her proudly to vaunt of it, and thereupon to contemne her bordering neighbours; as it would ill beseeme this Famous Citie vainely to brag of her Anti­quitie, or of her Founder Brute, father of Bri­tany, who (tis thought) in olde Eli's time, was King in England, before there was any King in Israel. Indeed Antiquity, in some mens eyes, carries a very faire shew, and like a Perspectiue, maketh the obiect seeme bigger then truly it is, hauing that to bragge off, they care for no more. If they can but say, Tyre the ancient City Tyre. Rome the ancient City Rome; they thinke, that must presently sweepe all away before it, as did Kishon, that ancient Riuer Kishon, Iudg. 5. 21. But in true iudgement, it little skils, how olde, how ancient a Citie is, rather how holy, how honest, how vpright, how iust, how pleasing to God, and how profitable to men. Therefore, as Apollo being demanded by the Athenians, which Religion was the best? Answered, the ancientest; and a second time, which was the ancientest? re­plyed that that was best? So say I of Cities, which is the best? the Ancientest: Which is the ancientest? the best: For antiquity, is to be mea­sured by goodnesse, not goodnesse by antiquity, else might youthinke well of the Deuill, he can pleadage, an olde Serpent, a Lier from the begin­ning. Tis true, very ancient was Tyre, and long [Page 5] was it, ere she came to the height of her glory; but here was her misery, her sinne grew vp as fast as her selfe; she was no elder in age, then in e­uill: and therefore, the longer shee had setled, with Moab, on the lecs of wickednesse, the more need to be powred out from vessell to ves­sell; the longer the blade of her iniquitie had beene growing, the riper, and the readier to bee cut downe with the sickle of vengeance. The haruest of whose Woe, when our Prophet fore­sawe, he laughs and scoffes at her, by way of derision, Is this your ioyous City? (not so much wondring at her ruine, or pitying her misery, as indeed insulting ouer her calamity, and vp­brayding her pride, the cause of her fall) Is this your tryumphing, glorying, flaunting, flouri­shine Citie? that so drew the worlds eyes to looke on her? that was so much admir'd by them that vsed Traffique with her? that so vaunted of her Antiquitie, as if the Rocke, on which she had long stood, could neuer be moued? See, see, whither her glorying is now come, Her owne feet shall carry her a farre off to soiourne. Tis not her ancientnes that can Patronize her from hea­uens vengeance, no nor yet her present flouri­shing estate, though a ioyous City, a crowning City; whose Merchants are Princes, and her Chapmen the Honourable of the Earth: the second part of Tyres glory, and in the second place saluteth your attention.

2 Very excellent things are spoken of this re­nowned 2 Her present flour shing estate. City, and yet no more then her pompe and glory might sometime iustly challenge; they [Page 6] that dwelt in her, and that dealt in Traffique with her, were so enrich'd (saith my Prophet) by her Merchandise, that they came not behind the greatest Personages of the earth, Kings, Princes, Nobles. Famous may be the Merchants of Ve­nice, Florence, Antwerpe, but these of Tyre sur­past them all; the admiration of whose wealth and glory brought forth the word Tyrant (King, then noting Maiesty, not cruelty) so that Cyne­as Pyrrhus his Embassadour, might farre better haue call'd Tyre then Rome, Ciuitatem regum, A City of Kings. What place in the world could show such a Shop of Wares, as shee doth, Ezek. 27? Which the City that so had the harnest of the Riuer for her reuenewe, and was her selfe a Mart of Nations, vers. 3. of this Chap? Where, (since the Deluge) but in her, and Sodom could you see an Eden, and garden of God, as shee is called, Ezek. 28. 13? Whose Prince, but hers, was stiled The annointed Cherub, that couereth, that was vpon the holy Mountaine of God, and walked vp and downe in the midst of the stones of fire? Ezek. 28, 14. What City, but this Tyre could haue so dazled the eyes of the Easterne World, as to put her owne name on a whole Region Tyria, or Syria? Once, what place, be­sides her, could haue stood in aemulation with that Queene of Nations, and Lady of King­domes, the perfection of beauty, and ioy of the whole earth, Ierusalem? and make her selfe, as much frequented for wealth, as Ierusalem for religion? and yet all this, and more too; is true of that crowning Citie, whose Mer­chants [Page 7] were Princes, and her Chapmen the hono­rable of the earth. Which gay trimming of Tyre, with so specious priuiledges makes a man thinke her a peerelesse Princesse, Paragon of beauty, faire Ester; but loe, a Harlot drest in strange ap­parell, by a flattering glasse, painted Iezabel: out­ward ornament enough, wealth, and glory, and pompe, and maiestie, like the rayment of Needle worke the Kings Daughter wore; and like the Vesture of gold wrought about with diuers colours, but none of that which should make her all glorious within, and cause his Maiestie take pleasure in her beauty, pure Religion, ho­lines of life, practise of vertuous actions. Which Pearle of price (the one thing necessary) when our Prophet seeth neglected, and yet other see­ming Iewels (of little or no value) much set by, he can tell Tyre, that her temporall blessings, without blessings spirituall, are but a faire pre­face to foule ruine; and therefore if hee can finde nothing else to commend her by, but that her Antiquity is of ancient dayes, & that she is a ioy­ous City, a crowning City, whose Merchants are Prin­ces, and her Chapmen the Honourable of the earth, he will giue her anone a most heauie doome, her owne feet shall carry her a farre off to soiourne.

O consider this, and lay it to heart, all ye that inhabite the like ioyous Citie, (for who, in this point of flourishing Estate, sees not Londons face in Tyres looking glasse?) Flatter not your selues with your wealth and pompe, like her Mer­chants, as if you (forsooth) were Gods onely Fauourits, and your Fleece alone, like Gedeons, [Page 8] wet with the dew of heauen, and all the ground drie round about. Dreame not of secure pos­sessing the Fortunate Islands, nor of being begirt with the Sea, and hemmd in with watry walles from all danger; Think not by heaping togea­ther thicke clay, and therewith building your nest on high; you shall escape wrath and iudge­ment to come. Know rather that the Christian Armour, Faith and Rightcousnes, and the Chur­ches Weapons, Prayers and Teares, must be your best bulwarke against destruction. If you would bee couered with the defence of the most high, and be safe vnder the shadow of the Almighty, be sure, such shelter is not procur'd by your glo­rious pompe, and ruffling pride, but by your fea­ring God & keeping his Cōmandements. Stran­gers eyes can witnes a daily increase of your out­ward glory, ô that wee could see in you the like growth of inward grace; we walk about your Siō, & go round about her, we tel the towers therof, & note her Temples, we mark wel her bulwarks, and set vp her houses, that wee may acquaint them that shall come hereafter, and the children that are yet vnborne; but wee had farre rather take notice of your piety, charity, sobriety to­ward God, your Neighbours, and your selues; without which, all your pomp in the ende, will proue but vanitie and vexation of spirit. You haue lately extended your Cities wings, as if you ment to make her fly ouer a good part of this Island, and by sumptuous buildings haue perfect­ed her beautie; you haue enlarg'd your roome, encreas'd your border, ioynd house to house at home, procur'd goodly Colonies abroad; you first [Page 9] get the riches of the Kingdome, then her honors; long may you enioy both, if you be firme friends to God and goodnes. Your course of Trading is pleasing to the Lord, and your Merchandise blest if you make not shipwracke of a good Consci­ence. Not onely the Kingdome of heauen is like a Merchant man, seeking goodly pearles, Mat. 13. But euen the Church is a Ship of Merchants, fetching her food from far, Pro. 31. Buying and selling are the nerues and sinewes of a Kingdome, exercises not misbeseeming the Saints of God: Ioseph was a Merchant of Corne; Lydia a seller of Purple, Da­uid bought a floore, and Ieremy a field. But yet a­mids your great dealing, & traffique in the world, let me put you in mind of two sorts of Merchāts, most odious among you. Merchants of Time, and merchants of the Tēple: of Time, Vsurers; of the Temple, Church-robbers; Time & Tēple are both Gods wares, therefore take heed ô man, of setting to sale, what is none of thine own. Wilt thou, that canst not, with all thy wealth purchase an houres additiō vnto thy life, yet offer to sel a yere to thy neighbor for ten in the hūdred? wilt thou, whose own soule must be saued by the constant exercise of a painful Ministry, sel thousāds of souls to the deuil, by putting a hireling ouer the flock of Ch? Princes & Nobles either should not be such bro­king merchants, or (I am sure) such broking mer­chāts are not Princes & Nobles, but base degene­rate persons, that haue not the least sparke of true nobility in thē. He that is wise wil beware of such trading for feare of the gold of Tolouse, that will Aurum Tolo­losanum. one day, bring ruine to him, and to his family.

[Page 10] From these sacrilegious Merchants, tis but stepping a little aside into the Shops of deceit, and a man meets with many others almost as pernicious: who sucke suh sweetnes of gaine, by vsing scant measure which is abominable, and wicked ballances, with the bag of false weights, Micah. 6. as also by vttering wares with oily words, and sometime intermixing oathes and lyes, and aequiuocation about the prizes, that they will not be drawne from it, though (in most bargaines they make) they venture the wofull end of Ananias and Zaphira, Acts 5. (the first example of iudgement in the New Testament.) I can scarse repeat it without trembling, Tell me, sold you the Land for so much? Yea for so much. Doth your ware stand you in so much? Yea in so much. How is it that you haue conceiued this thing in your heart? you haue not lied vnto men, but vnto God; and you know what follow'd, both hus­band and wife fell straight way downe to the ground, and gaue vp the ghost. Tis to be ho­ped, there are not many Merchants, that deale in such deceitfull manner, let those that doe, take heede they, with their money, perish not together. Howeuer, let the best, in the feare of God, examine their Trading, and in all bargaines they make, bee sure to take Conscience along with them. Let both Buyers and Sellers consi­der, the ende of their commerce should bee the vpholding one another, not the vndoing; there­fore let these beware how and by what meanes, of Merchants, they make themselues Princes, and those how, and by what meanes of [Page 11] Chapmen they become the Honourable of the Earth. The riches of the Countrey (wee see) take the wings of the morning, and fly into the Citie: the whole Land emptieth her trea­sure into your lapps, as all the Riuers doe their waters into the Sea: Looke therefore you vse your abundance to Gods glory, and the ad­uancing of goodnesse. The Metropolitan City is vsually the spleene of the Kingdome; the big­ger the spleene, the lesse and leaner all the body beside; for the ones fulnesse draweth the other to emptinesse, which if it still swell and swell, and purge not foorth (by good workes and almes-deedes) there must be some other reme­dy sought; Leeches must be applied. You are but Stewards of the Riches you possesse, improue them therfore for your Masters commodity, not for your owne pompe and brauery. Traffique hath brought you foorth Wealth, take heede Wealth bring not foorth Luxury; Luxury Pride, and Pride, Vengeance. Poore Tyre payeth for it; who, though when she did wel, was accep­ted, yet afterward, when she did ill, found iudge­ment lying at the doore. Her owne feet shall carry her a farre off to soiourne.

2 As while the Prophet continued piping, Tyre 2. Tyres iudge­ment. 1 The forme and manner of it. was content to daunce, so now hee beginns his mourning, shee may frame her selfe to weepe; It was sweet Musick in her eares to heare tell of her glory, it will be a sharpe corasiue, to her heart to heare mention of her iudgement. That distill'd downe like the hony, and the hony Combe, a ioyons City, a crowning City, whose Merchants are [Page 12] Princes, and her Chapmen the Honourable of the earth; this goes downe like gall, and bitter A­loes. Her owne feet shall carry her a farre off to soiourne.

A sharpe sentence, and yet in its time seuere­ly put in execution; Twise was this Mother Ci­tie in the power of the enemie; once layd wast by Nebuchadnezzar, another time by Alezander: Tis the former blow that is here threatned, for Ezekiel who nameth Nebuchadnezzar, Ezekiel 26. Prophecieth there of the same thing, as heere doth Esay. So it was, that that mighty Monarch hauing newly sackt Ierusalē, the crowning Citie of Iudea, soon set vpó her riual Tyre of the Tribe of Asher: where after three yeares Siege, and ten months, (when Ithobalus was her King) at length killing, and carrying captiue Prince and people, hee aequall'd her to the ground, and so quite disfigured the face of a City, that for seuenty yeares together, she was but a plaine for Fishermen to dry their Netts on. Till that time as Venice a Virgine City, because neuer ouer­come; euer after a Harlot, when her owne feete had once carried her a farre off to soiourne. And so iustly had shee deserued such her calamity, that God gaue Nebuchadnezzar a reward for in­flicting it on her: Sonne of man, (saith he) Nebu­chadnezzar, King of Babylon, caused his Army to serue a great seruice against Tyrus, yet had he no wages, nor his Army for Tyrus, for the seruice, that hee had serued against it; therefore (saith the Lord God) behold I will giue the Land of Egypt vnto Nebuchadnezzar King of Babylon, and hee [Page 13] shall take her multitude, and take her spoyle, and take her prey, and it shall be the wages for his army, Eze. 29. 19. Thus when God punisheth, he punisheth to purpose; and yet the same GOD, before he punisheth, vseth to warne; Tyre shall downe because shee will not repent, though hee hire Nebuchadnezzar to be the rod of his fury, and yet Tyre shall be warned, that she may repent, many yeares before hand: in the one see Gods hate against sinne, in the other his loue vnto the Sinner. The speciall obiect of your thoughts, at this time, must be the latter, onely the war­ning, the thunder before the showre, the threat­ning before the stroke, the shaking the rodd be­fore the stripe; Tyres feet shall carry her a farre off to soiourne; shall carry, haue not yet, but shall, if shee doe not repent. Repentance is a ne­cessary Euangelicall condition, still to be suppli­ed, wheneuer God threatneth, and giueth space for repentance. Suppose Nebuchadnezzar were already entred into Phoenicia, and euen now la­bouring to ioyne Tyre vnto the shore, from which it was distant seuen hundred paces, neuer­thelesse three yeares siedge, and ten moneths was (one would thinke) warning sufficient, and yet Tyre had much more; for the Prophet dea­leth not so roundly with her, as Ionas did with Niniue, Yet forty dayes and Niniue shall be de­stroid, but giueth her almost as much time to repent as Noah did the old world, well nigh a hundred yeares.

O the patience and long suffering of the Al­mighty, so bearing with sinners, and so willing [Page 14] to spare, that hee would euen be glad to see his plagues preuented by our conuersion; Those hands of his that made the World, are not of a destructiue nature, desirous to bring it to nought again, but stil labor to mend rather then to mar; and his heart is so enuironed with the bowels of compassion, that (as farre forth as Iustice will giue leaue) hee euer thinkes bloud better spard then spilt. When the Lord proceeds to mercy, he commeth forth merrily, as a Bridegroome out of his chamber, or as a Gyant that reioy­ceth to runne his course; Comfort yee, Comfort yee my people will your God say, speake comfortably to Ierusalem, Isai. 40. 1. But when hee is forc't to take vengeance, he hangs backe, as vnwilling, and his soule seemes troubled within him, How shall I giue thee vp Ephraim? how shall I deliuer thee Israel? How shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are rouled together. Hos. 11. 8. O that mercifull Father, with whom iudgement is a worke, but so strange a worke, an act, but so strange an act, Isai. 28. 21 that hee can very hardly perswade himselfe to it! When hee was to Create, hee went about that most readily; Hee but spake, and things were done, hee but commanded, and they stood fast; but, being to destroy, he deliberates, and he pre­pares, and he warnes, and hee threatens, and faine he would begin, but Mercy keeps him back; he holds vp his rod ready to strike, and present­ly flings it away from him; Hee now taketh vp the sword into his hand, and by and by layeth [Page 15] it downe againe; He drawes his arrrow to the head, and yet stopps before hee shootes: and though hee continually threaten vs from the skie with a bent bowe, yet tis such a one (we see) as hath neuer a string. Thus doth Mercy o­uermaster Iustice, and so works with the Almigh­ty, that he seldome executes iudgement willing­ly; and when he doth, most leasurely; he will haue more daies spent in the destruction of one Citie Ierico, then in the Creation of the whole World. If his iudgement, at any time, make to­ward vs, tis not with Iehu's furious March, 2 King. 9. but with an offer first of Peace, Deut. 20. 10. and if peace refused, force it the faster on, yet his mercy steps forth, and soone gets be­fore it, as Ahimaaz outran Cushi, and Iohn did Peter: and therefore neuer shall you finde that God is call'd a Father of iudgement: but [...], a Father of mercies. 2 Cor. 1. 3.

O man endeauour to be like thy Maker, and bee thou mercifull, as thy heauenly Father is mercifull; there cannot bee such disproportion betweene any other and thee, as is between thee Potest poena dilata exigi, exacta non po­test reuocari. and thy God: therefore, if he warne, so doe thou; in punishing be deliberate, and send not present­ly from the barre to the blocke, but doe that vn­to man, which thou wouldst haue done vnto thee of God. Twas a worthy saying of Saint Cyprian, and such as shewd him to haue the bow­els of man in him, Remitto omnia, multa dissimu­lo, delictis plusquam oportet remittendis penè ipse delinquo &c. I remitt all things, of some I take no notice for Charities sake, things committed [Page 16] against God I examine not so strickly as I might, and in pardoning offences more then I should, my selfe almost offend. Thus doth the mercifull man on earth, striue to imitate the God of hea­uen, and no other vertue can make him more like him. For with God tis ordinary, either to spare when he might destroy, or at least, to shew some mercy, if it be but by delaying of misery. Yet must not the desperate sinner presume on his long suffering; his hand will reach him home at last, if he persist in his wickednesse. Sera ve­nit, sed certa venit: though Gods vengeance haue leaden feet, and come but slowly, yet it hath iron hands, layeth on heauy strokes: his Mills grind but seldome, but when they doe, they grinde to powder. God is prouoked euery day, and if a man will not turne, hee whets his Sword, bends his Bow, prepareth instruments of death, and ordai­neth his Arrowes against the persecutors. Psal. 7. 13. Three, there are in his Quiuer most deadly, [...], Famine, Pestilence, and the Sword; The last falls to Tyres lot, which when it should first haue raged a while within her walles, and beene glutted with eating flesh, and drunke with bloud, at length it should yeeld the remainder of the people vnto Captiuity, and send them a wandring into a farre Country, Her owne feete should carry her a farre off to soiourne.

And here we may take a suruey of the degrees 1. Degree, Banishment. in the burthen of Tyre, and in them see the won­derfull Wisdome and Iustice of God; Wisdome in so aptly fitting punishment vnto sinne, and Iustice in appointing extreamity of punish­ment [Page 17] to extreame sinne. Tyre, at this time had goodly Buildings, stately Pallaces, but abused to Riot, and to Luxury; there­fore tis threatned those houses should shortly spew out their Inhabitants, and that is the first degree, Banishment; Shee should bee carried to so­iourne.

Tyres nicenesse was Sybariticall, her tender de­licacie 2. Degree, Pouerty. would be rowed on the water in Boates and Barges, hurried vp and downe the streers in Chariots and Coaches, therefore her Feete should bee forced to the ground, and her dain­ty legges in spite of her, bee made beare the burthen of her body, and thats the second de­gree, Pouerty; Her owne feete should carry her to soiourne.

Shee could not (forsooth) abide forraine 3. Degree, Remotenesse of place. ayre, the Countrey winde might not blow vpon her, wedded shee was to her owne Pa­radise, and out of her Eden shee would not goe, Therefore shee must into a strange Land, as farre as Chaldaea, the third degree, Remote­nesse of place; Her owne feete should carry her a farre off to soiourne.

O take heede therefore (yee Daughters of Tyre) of turning the graces of GOD in­to wantonnesse, and of abusing those mercies which he so sweetly dropps downe vpon you. Make not Riches bring foorth Riot, and let not the meanes, allowed to maintaine life, yeeld you fuell for your Luxurie. If it doe, bee sure, the same Lord that hath plenti­fully sent his blessings will (for the abuse [Page 18] of them) as fast showre downe plagues, and in­steed of the full draughts of the Cup of Sal­uation, you shall drinke the dreggs of the Viols of Vengeance: the same hand that hath long bene wide open to fill you with good things, will (vpon iust occasion) be as close shut in with­holding them; and those louing armes which haue bene gently spread ouer you, for your pro­tection, will bee stretched forth to reach you blowes of destruction. God will pay sinne home, where euer he findes it, and (for the most part) will fit his punishment to the nature of the of­fence; The Daughters of Sion may be haughtie, and walke with stretched out necks, and with wan­dring eyes, walking and minciug as they goe, and making a tinckling with their feet; but mark whe­ther the Lord meet not with them accordingly; after the taking away the whole Wardrope of their vanity; Hee will make their heads bald, and discouer their secret parts, insteed of sweet sauour, there shall be stincke, insteed of a girdle, a rent; in­stead of dressing the haire, baldnesse; insteed of a stomacher, a girding of sackecloath; and burning instead of beauty. Isai. 3. 24. In like manner, if Tyre will dissolue and melt into pleasure, if she will needes giue her selfe ouer to nicenesse and delicacie, let her be sure, she shall be fitted with paine, and haue hardnesse enough prouided for her, Her owne feet shall carry her a farre off to so­iourne.

From consideration of which iudgement here threatned, some (neuer looking vnto Sinne the true cause of Tyres sicknesse,) will perhaps, tel you [Page 19] of the reuolutions of times, and of fatall periods of states, beyond which, Kingdomes and Cities cannot stand; As Physitians make the threescore and third yeere of mans life a dangerous Climacte­ricall to the body naturall; so will Statists make the fiue hundreth yeere of a Citie, or Kingdome, as dangerous to the body politique. But I wonder, who hath euer felt a Cities languishing pulse, who hath discerned her fatall diseases? found her Criticall dayes? Doth she waxe weake, and heauy, and olde, and shriueled, and pine away with yeeres, as the body of man? No, shee may flourish still and grow greene, she may continue as the dayes of heauen, and bee as the Sunne be­fore the Almighty; if his wrath be not prouo­ked by her wickednesse. Tis sinne, sinne, that is both the chiefe cause, and the chiefe Symptome of a Cities sicknesse, and that, indeede, soone brings her to a fearefull end, and vtter desolation; whereas Religion and honesty would preserue her flourishing estate beyond all fatall periods of time. What brought the deluge on the olde world? vvhat call'd for fire and brimstone on So­dome and Gomorrah? What destroyed Ierusalem, and her glorious, Temple (the vvonder of the earth?) What brought Niniue, and other fa­mous Cities to ruine? Was it the power of numbers? Was it Plato's multiplying the Sunnes retrograde motion by twelue? Was it any dire aspect of the heauens? any malignant coniunction of starres and planets? No; but the peoples loose manners, and their vngracious liues, and their enormous sinnes. Which sinnes (all Cities [Page 20] Cankerwormes) if Tyre, forewarned by the Prophet, could haue shaken off, she might haue stood in her glory vntill this day: but seeing she chose rather to flatter and sooth vp her selfe in euill, so blindfolding her eyes with the veile of her wealth, that she could not perceiue what God intended against her; words, at last, proceeded into workes, and the Prophets threatning ended in performance; no longer then menacing that God will ouerthrowe, ouerthrowe, ouerthrowe; but he doth it indeed; O thou that dwellest vpon many waters, aboundant in treasures, thine end is come, and the measure of thy couetousnesse. Alas, alas, the great City, the mighty City, for in one houre is her destruction come: O there­fore that my head were full of water, and mine eyes a fountaine of teares, that I might weepe, day and night, for the slaine of the daughter of my people. For not onely her owne feete shall carry her a farre off to soiourne; but, at last, her owne feet did carry her a farre off to soiourne.

Tis not (I hope) expected, that I should here apply this point: tis a Prophecie, and I am nei­ther Prophet, nor Prophets sonne, therefore all I say vnto you, is what Daniel said vnto Nebu­chadnezzar, The dreame be to them that hate you, and the interpretation thereof to your enemies. But if (of your selues) you would meditate on Tyres iudgement, and that seriously; if in her ruine, you would but seeme to read your owne, that by others harmes you might learne to beware, twould be the happiest application of a Text, that euer was made. You knowe that like sinnes [Page 21] draw down like punishmēts, & that they who imi­tate the wicked in their doings, may iustly fear to be made partakers of their suffrings. Tis true you are yet at ease in Sion, and trust in the mountaine of Samaria; you lye vpon beds of luory, and stretch your selues on your beds; you eate the Lambes of the flocke, and Calues out of the stall; you sing to the sound of the Violl, and inuent to your selues instruments of Musicke like Dauid; you drinke Wine in bowles, and annoint your selues with the chiefe oyntments, Amos 6. But are you certain of the continuance of this your happinesse? Can you secure your selues to abide a ioyous City still? Alas, you know not what may, at this time, be a prouiding for you, you knowe not what a day may bring foorth, you knowe not what may suddenly befall you, vnlesse you breake off your sinnes by repentance. I haue no commission to terrifiey ou with warrs, nor ru­mors of wars; but your selues haue heard the sound of the Trumpet, and the alarum of the Battell; A great part of the Christian World is already vp in Armes, and the Sword hath alrea­dy made many a mother childlesse, many a wife a widdow; the Lord euer keepe it from Ierusa­lem, & repell it from the gates of Sion; the Lord guard her from his high heauen, & send his own pensioners, the holy Angels, to defend her; Peace continue within her walles, and plenteousnes within her Pallaces. Of the three most deadly arrowes in Gods quiuer, (Famine, Pestilence, and the Sword) he hath shot two at you already, ôlet his mercy so hold his hād, that he neuer shoot the [Page 22] third; you remember, when he gaue you clean­nesse of teeth in all your Cities, and scarcenesse of bread in all places, when your children fain­ted and swooned, and languisht away, when your wiues and yong men failed for hunger, and fell downe in the streets of the Citie, and by the passages of the gates, and ther was no strength in them. You remember when, after that, once and againe, the destroying Angell came among you, and by a grieuous pestilence laid heapes vp­on heapes; when he plac'd Solitarinesse at your doores, hauing slaine thousands, and ten thou­sands in your streets. O then the Lord drewe his Bow mightily, and made his venemous shafts enter into your soules, and though for all this, you would not turne vnto him, yet hath hee withheld his third arrowe, in hope of your a­mendment, and his mercy still perswades him, you will yet take that warning which Tyre would not. Whether your sinnes bee the sinnes of Sodome, Pride, Idlenesse, and fulnesse of bread, Ezek. 16. 49. or the sinnes of Samaria, Pride, and Drunkennesse, Isai. 28. 1. or the sinnes of Tyre, Pride, and insulting ouer Gods People. Ezek. 26. 2. or all these put together; yet may they be washt away with vnfained teares of repen­tance, as Naaman the Syrians leprosie with the waters of Iordan; O therefore in the feare of God, bethinke your selues while you haue time, and while the acceptable day of the Lord doth last; yeeld while the white Flagge of Mercy hangs forth, before the red be displaied of bloud, Praemc [...]i. Pramuniti. or the blacke of death; Minae sint Medicinae, bee [Page 23] taught before you bee toucht; take warning before the decree come forth, for if it bee once enacted in the high Court of heauen, twill bee like the Lawes of the Medes and Persians, not to be repeal'd, not to be altered; It hath gone out heretofore against many famous Cities, and accordingly it hath bene executed; Where is now Tanis? and Dumah? and Babylon? and Niniue? and Moab? and Ierusalem? and Car­thage? and Corinth? and No? and Sydon? they are all aequall'd to the ground, and their honour lyeth in the dust. Tyre her selfe, that crowning Citie, is now but onely a hauen vnder the Turks; Her own feet hath carried her a far off to soiourne. But who tooke this counsell against Tyre, and who purposed it,? euen the Lord of Hoasts, to staine the pride of all glory, and to bring into contempt all the Honourable of the earth: And so from the, forme and manner of Tyres iudgement, I passe vnto the causes of it, and they in number three.

• 1 The Effficient or Autor of it, the Lord of
  2 The causes of Tyres iudgement.
  Hoasts. Hee tooke this counsell against Tyre. Hee it was that purposed it.
• 2 The Impulsine, or, that that moued him to it, Pride and glory.
• 3 The Finall, or end, wherfore he did it, first, to staine the pride of that glory, and then (a degree further) to bring into comtempt all the Honourable of the earth.

Tyres destruction was foretold; a City, be­cause situate in the Sea, on a Rocke; therefore (in her conceit, and in the Worlds) thought impregnable; whereupon our Prophet (doub­ting [Page 24] she would not so much feare the iudgement denounc'd, as admire how it could be effected) guideth her eye to see the hand that should giue the blowe, as plainely as Belshazzar sawe the fingers that wrot his ruine on the wall. Hee ne­uer mentions to her the arme of flesh, she would haue sleighted that, but tells her of the Lord of Hoasts. The Lord of Hoasts, A name of power, yet not excluding prudence, a name of might yet not excluding mercy, for tis [...] The Lord of Hoasts hath decreed it, did not hea­dily and hastily rush vpon it, but soberly consult and deliberat about it: he whose word is all one with his work, and that can with the same facility doe a thing as determine it, yet [...] decreed before he executed; as he went downe to see whether Sodom had done according to the cry, before he decreed, Gen. 18. Now of all the sinnes that vrge him to decree vengeance, and force down the Viols of his wrath, Pride and glory, seem the chiefe, therefore he neuer leaueth till his reuen­ging hand hath atcheiued thus much; euen, the stayning the pride of all glory, and the bringing into contempt all the Honourable of the earth.

More distinctly thus; The three causes of Tyres iudgement, yeeld vs three conclusions.

• 1 The Efficient (the Lord of hoasts) this; The in­flicter of all punishments is the Lord of hoasts.
• 2 The Impulsiue (Pride and Glory) this; That which chiefely seemes to mooue him to inflict pu­nishment is Pride and glory.
• 3 The Finall (the staining, the bringing into con­tempt) this; His punishment beats not the ayre, [Page 25] but workes for some ende, and effects powerfully what it goes about: Twill staine the Pride of all glory, and (as if that were to little) twill bring into contempt all the Honourable of the earth.

First, The inflicter of all punishment is the Lord 1 Efficient, Lord of hoasts of Hoasts.

The prophane Atheist may dreame (as the E­picure) that God sits idle in the heauens, carelesse of things belowe; letts men liue as they list, and if vengeance, at any time, doe ouertake the wicked, tis not long of him but of Chance or Fortune, or the counsell and power of man, or the like; Kingdomes may bee ouer­throwne, Cities ruined, and hee neuer med­dle with them. But Can there bee euill in the Citie, and the Lord hath not done it? Amos 3. 6. Is it not Hee that formeth light, and createth darkenesse, maketh peace, and createth euill? Isai. 45. 7. Surely yes; For tis not Chaunce that domineereth in this inferiour world, nor are things whirld about on For­tunes Weeele, but the Lord is hee that iudgeth the Earth, His owne Heritage, and His hand layeth the burthen on euery sinners backe. Whether any euill befall a Priuate man (e­uill Malum culpae, Malum poena. I meane still of punishment, of which GOD is Author, not of fault, of which he is auenger.) Whether (I say) any euill be­fall Autor Vltor a Priuate man, or a Publique person, or a Family, or a City, or a Kingdome, or the whole World, He, he, it is, euen the Lord of Hoasts, that brings it on them.

[Page 26] 1 On a priuate man. The arrowes of the Al­mighty (saith Iob) are in me, the poyson of them drinke vp my Spirit; they be the terrors of God, that set themselues in array against me. Iob 6. 4.

2 On a publike person. Nebuchadnezzar must be driuen from men, and his dwelling, till seuen times passe ouer him, must be with the beasts of the field, and (sayth Daniel) O King, Tis the de­cree of the most high which is come vpon my Lord the King. Dan. 4. 24.

3 On a Family. I will bring euill on thee (saith the Lord to Ahab) and I will take away thy Posterity, and will cut off from Ahab him that pisseth agaist the wall, and I will makethy house like the house of Ieroboam the Sonne of Nebat, and like the Sonne of Baasha the Sonne of Ahiiah; 1 King. 21. 21.

4 On a City. Twas the Lord that rained vpon Sodom, and vpon Gomorrah, brimstone and fire from the Lord out of heauen, and ouerthrewe those Cities, and all the plaine, and all the In­habitants of the Cities, and that which grewe vpon the ground. Gen. 19. 24.

5 On a Kingdome. Twas the Lord sent a Pe­stilence in Israel from the morning euen to the time appointed, and there dyed of the people, from Dan euen to Beersheba 70000 men. 2 Sam. 24. 15.

6 Lastly, on the whole world. And I (saith the Lord) Behold I, will bring a flood of waters vpon the earth, to destroy all flesh, wherein is the breath of life vnder the heauen, all that is in the earth shall perish. Gen. 6. 17.

[Page 27] Thus is it he, who sits on High, that punisheth all vs here below. Therefore, if there bean end & period set to Tyres florishing estate, you need not doubt but twas the Lord of Hoasts decreed it. As by him Kings and Princes raigne, so by him are their Scepters remoued; he was the Alpha and beginning of all rule, and likewife he will be the Omega and ending. Hee changeeh times and sea­sous, he taketh away Kings, and he sets vp Kings, Dan. 2. 21. The most high beareth rule ouer the Kingdomes of Men, and giueth them to whomsoeuer he will. Dan. 4. 25. Well may Salmanasar, or Hazael, or Nebuchadnezzar, or some such, put to their helping hands, but neither of them is more then the Hammer or the scourge, or the rod of the Almighty, only doing that instrumen­tally, which he himselfe doth principally, O Ashur the rod of my wrath, and the staffe in their hands is mine indignation. Isai. 10. 5.

But what? Is God thus angry? or can hee possibly execute iudgement? Is he that (I told you) was so vnwilling to punish, become now the author of punishment? Is hee that shewd mercy to thousands, content to see thousands de­stroyd? Doth he, that would not the death of a finner, put his owne hands to the execution? and he whose compasson flowed as the riuers of water; delight to see streames of bloud? In a word, doth that Father of mercies please him­selfe with Wars? and Captiuities? and Wounds? and Slaughters? and Deathes? and Funerals? Are such voyces as these befitting him? Slay e­uery man his brother, and euery man his companion, [Page 28] and euery man his neighbour? Exod. 32. 27. Those mine enemies, which would not that I should raigne ouer them, bring hither, and slay them before me? Luke 19. 27. Is this the same God wee spake of before? and not rather some other? or is he turned on the sudden from being mercifull to be cruell? Sure, there is not one God of mercy, an­other of iustice; one working good, another working euill: nor is the God of the olde Testa­ment more cruell, then the God of the New (as some Heretiques blasphemously affirmed) nor the same God at one time more cruell then at an­other; but he that warneth as a Father, is the same that decreeth as a Iudge. Cuius & amanda bonitas (saith Saint Augustine) & timenda seueri­tas, with whom there is mercie, but so that hee may be feared. 130. 4. Not altogether composed of Compassion, excluding Iustice, but so partici­pating of either, that as we oft heare him promi­sing, so sometime threatning; as we oft see him pardoning, so sometime punishing. Tyre was fairely warn'd, when the Lord sent his Prophets vnto her, rising vp earely, and sending them, ad­ding line vnto line, precept vnto precept, heere a little, and there a little; in this see we God as a kind Father shewing mercy; but Tyre would not take that warning, forcing him to decree, & to purpose that Her owne feet should carry her a far off to soiourne. In this wee see the same God as a iust Iudge, executing Iustice; there is mercy in­deed in the one of his Acts, but there cannot be cruelty in the other. It belongs to the Iudge of heauen and earth to doe right; therefore tis [Page 29] no more proper to him to shew compassion, then tis vpon (iust occasion) to inflict punishment.

Well then, if the Lord bee hee that punisheth, beware, yee Sonnes of men, of offending, and beware in two respects.

First, in regard he is Omniscient, can so easily find out what euer euill you doe: And secondly, in regard he is Omnipotent, can so easily punnish, when he hath found out euill done. As for the former, trust him, thou Adulterer if thou dare, get thee forth in the twilight, and in the black­nesse of the night commit thy deedes of darke­nesse, hope to walke in a cloude, and say in thy heart, tush, the Lord sees it not. But marke, whether he doe not, one day, reproue thee, and set before thee the things that thou hast done; assure thy selfe he sees thy works, heareth thy words, vnderstands thy thoughts long before; he is about thy pathes, and about thy bed, and spieth out all thy wayes: That which thou dost in secret hee sees openly, and what thou plottest, and contriuest on thy bed by night, in the darke Closet and Cabinet of thy heart, is to him as cleare as the Sunne at nooue day, and as it were, apparently set vpon the House top, the eye of heauen that neuer slumbreth nor slee­peth, is still waking, and waiting, and watching ouer thee, and when thou thinkest it closed vp and fast, at most it doth but winke.

And as the Lords eye is thus piercing to de­sery thy wickednesse, so is his hand powerfull to take vengeance on thee for it, therefore in the second place, beware, It is a fearefull thing to [Page 30] fall into the hands of the liuing God. Heb. 10. 31. For if hee be once displeased with thee, he will muster vp an Army, euen of the vnsensible crea­tures, which shall fight against thee, Earth, Water, Fire, Sunne, Moone, Starres; the Earth opens her mouth, and swalloweth vp Korah, Da­than and Abiram. Num. 16. The Waters, that before stood on heapes, rush suddenly vpon Pharaoh, and drowne him with all his Hoast. Exod. 14. Fire commeth downe from heauen, and deuoureth the two Captaines with their fif­ties, 2 Kings 1. The Sunne stands still in Gibeon and the Moone in the Valley of Aiialon, that vengeance may be taken on the Lords Enemies, Hailestones also fight a­gainst the fiue Kings in the same Chapter. Iosh. 10. and they fight from heauen, euen the Starrs in their courses fight against Sisera. Iudg. 5. How thē are we to deale with this Lord of Hosts? and his so strange Army? not resist him by any meanes, but presently yeeld, and turne vnto him, that so his hand like Achilles Speare, Vul­nus opemque, as it wounds may bind vp, and as it smiteth, may also make whole. Iob 5. 18. Twas neuer so truely said of the Kings of Isra­el that they were mercifull Kings, as tis of the God of heauen, that he is a mercifull God; if we come vnto him in all humility as Benhahads Ser­uants did vnto Ahab, with Sackcloath on our bones, and ropes about our heads, beyond all Peraduenture he will saue our liues, for he giueth grace vnto the humble, as he beholds the proud a farre off, and scatters them in the imaginations of their hearts; yea he so respects the meeke Spirit; that he can least abide him of all other [Page 31] that is most contrary to him, and therefore is haughtinesse so the obiect of his furie; nor doth any sinne more then it, prouoke him to take vengeance; the second Conclusion arising from the Impulsiue cause of Tyres iudgement, Pride and glory.

2 That that chiefly seemes to mooue God to 2. Impulsiue. Pride and glory. inflict punishment is Pryde and Glory.

Though I confesse there were other faults in Tyre as well as Pride, that moued the Lord to take vengeance on her; As first, a reioycing at Ierusalems calamity, Ezek. 26. 2. (which shee [...]. might haue forborne for that ancient league that was betweene King Solomon and Hiram King of Tyre, (King. 5.) Secondly, Imposture and iniquity in her Trafique Ezek. 28. 18. Thirdly, Deliuering the whole Captiuity to Edom, and not remembring the brotherly couenant, Amos 1. 9. Fourthly, Rob­bing God of his siluer and gold, Ioel 3. 5. and the like. Yet the chiefe and principall was Pride: as appeareth both by this my Text, and by the 28. of Ezekiel, Where the Prince of Tyre is challenged by God for hauing his heart lifted vp, and for being so proud, as that hee said, hee was God, and sate in the seat of God. Which Pride, (described to be, A peruerse and inordinate desire of a mans owne excellency) seemeth a thing wholly irregular, a breaker of all ranke and or­der, impatient of the state and place wherein God hath set it, still arrogating to its own glory, derogating from his. And it shews its selfe (saith Gregory the Great) foure manner of wayes.

First, when arrogant men thinke the good [Page 32] they haue, proceeds from themselues.

Secondly, when they yeeld tis from aboue, but giuen for their owne merrits and deserts.

Thirdly when they vaunt, as if they had that, which they haue not.

Fourthly, when despising others they would seeme to haue, what they haue in some singular manner.

Now in which kinde soeuer of these, proud Tyre advanc'd her Peacock plumes, and gaue the Almighty an affront, shee could not choose but greatly prouoke his wrath and indignation a­gainst her; for so soone as euer she came into the number of the haughty, she was one of those that are an abomination vnto him, Prou. 16. 9. and on whom his eyes are set to humble them, 2 Sam, 22. 28. As all sinnes vrge him to take ven­geance, so Pride (it seemeth) especially; and that, probably, for these reasons.

• First, Because tis a mother sinne.
• Secondly, because a notorious sinne.
• Thirdly, because the most haynous sinne.
• Fourthly, because a manifold sinne.

1 Tis a mother sinne, in that all other offences arise out of it, as braunches from their roote, or streames of water from their fountaine: and that two manner of wayes; directly, and indirect­ly; directly, all sinnes spring from Pride, because they all aime at the same ende at which Pride doth, mans owne excellency: and indirectly, all spring from Pride, because she contemneth, and trampleth vnder foot that diuine law, in which is the forbidding of them all.

[Page 33] 2 Tis a notorious sinne, because it so impudent­ly declareth it selfe: For whereas other offen­ces couer their faces in darknesse, flye the pre­sence of God, desiring to be hid from his eies; Pride, being brazen fac'd, walkes vp and downe the open streets, taketh pleasure in the light, and so ietts and struts it before the Almighty, as if shee meant to outbraue him to his face.

3 Tis the most hainous sinne, in that, whereas in euery offence there is an Auersion from the Creator, as the formality of it, and a Conuersion to the Creature, as the materiality; though in re­spect of the latter, Pride be not the greatest sinne, because height, the proud mans ayme, carrieth not the greatest repugnancy vnto morall good; yet in respect of the former, to wit, the Auer­sion from the Creator, tis; for whereas in o­ther sinnes a man turneth from GOD, either through ignorance, or infirmity, or desire of some other good, or the like, Pride hath its auer­sion from him, only because twill not be subiect to him, and to his rule.

4 Lastly, tis Peccatum multiplex, a manifold sinne, because whereas other vices set onely vp­on those vertues, by which themselues are de­stroyed, Luxury batters Chastitie; Anger, Pa­tience, and the like; Pride rayseth it selfe not against any one, but against all, and as a generall and pestilent disease corrupts them all

These are the Diuellish qualities of damn'd Pride, and therefore where euer you finde it [Page 34] in persons, or in places, you may attribute their ruine to nothing more. If Moab bee as Sodom, and the children of Ammon as Gomorrah, euen a breeding of Nettles and Saltpits, and a perpe­tuall desolation, that they haue for their Pride, Zeph. 2. 10. If Edom bee brought downe to the ground, tis because shee hath exalted her selfe as the Eagle, and made her nest among the Stars, Obed. 4. And if Capernaum be thrust lowe into Hell, tis because she was lifted vp high vnto Hea­uen, Math. 11. 23. Twas this Pride was Luci­fers sinne, the Sonne of the Morning, which made him from prime of Angels become prince of Deuils; and therefore hee neuer doubted, if he once could but worke in Adam and Eue that proud conceit that they should bee like gods, but twould bee enough to make them die like men. While Pride is climbing vp, it neuer thinks of comming downe, therefore Satan worketh that sin in man of all other, that his ruine, as tis cer­taine, so it may be suddaine, and seize vpon him at vnawares; he knoweth they that swell with arrogance must burst at last, and when they least thinke of it; and that they (who ambitiously climbe ouer other mens heads, will soone fall, and breake their owne necks. To this ende hee puts a man into a vaine of exalting himselfe as Haman; or of bragging, as Nebuchadnezzar; or of reuelling, as Belshazzar, that presently euen amids his Pride and Iolsitie hee may feele some strange downefall; And feele it hee shall, little hope is there of escaping, for if there be any wea­pons in the Armory of heauen, any creatures [Page 35] at Gods command on earth, any Viols of wrath to be powred forth, then looke to thy Crowne, Pride, for thou shalt bee sure to haue thy hairy scalpe smitten. Though a man were as the Sig­net of Gods owne right hand, as a Frontlet be­tweene his eyes, as a Chaine about his necke, yet thence and thence will he soone plucke him, if he once begin to be proude, and with Ephraim to kicke with the heele; Pride shall haue a fall. Well therefore may it bee painted with a wry neck, not so much scornefull to looke on men o­uer the shoulder; as indeede, to see how fast shame and destruction commeth after.

Now if such be the danger of Pride, and if it so moue God to inflict punishment on it, how dareth it so frequently iett vp and downe the streets, and not feare the heauy hand of heauen? How commeth it to passe there are such troopes of Gallants, euery where met, so printed, pow­dred, perfum'd, so kemm'd and trimm'd that a haire may not stand awry? Who Absalon-like are so curious of their beauty, that they will ra­ther endure three disorders in their liues, then one in their locks? How commeth it that they so ruffle it in their Silkes and Veluets? Cloath of Gold and Tissue? That they carry Houses, and Lordships, Lands and Liuings, Yea some­time Tythes and Offerings on their backs? And weare Cloathes to that value on one day, as was wont to to keepe good Hospitality a whole yeare? How commeth it that yong Landlords to main­taine their Pride here in the Citie, depopulate sundry Villages in the Countrey? Turne ma­ny [Page 36] ancient Tenants children a begging, and yet keepe no house to relieue them with a mor­sell of bread? How commeth it that where their Grandfathers gaue daily almes to the fatherlesse and widdow? and were content to let poore fa­milies renue their States and Copy-holds, ma­king the eye which saw them blesse them, and the eare which heard them giue witnesse vnto them? How commeth it (I say) that there now the sonnes of these men engrosse all tenements into their owne hands, as fast as they fall, and ne­uer care for being better members of the Com­mon-weale, then to starue others while they fare deliciously themselues?

Againe, if great be the danger of pride, and if it seeme chiefely to moue God to inflict punish­ment, how commeth it that our women build such turrets and castles on their heads, with brai­ded haire and gold put about? How commeth it that they so put down the wanton daughters of Sy­on for bonets, and cawles, and round-tires, and head­bands, and veiles, and wimples, and crisping pinns, and tablets, and carerings, and rings, and mufflers, and sweet balls, and bracelets, and glasses, and fine linnen, and hoodes, and lawnes, and such like vani­ties, whereat diuels laugh, and good men bite the lip? I denie not but there is necessitas personae, as well as necessitas naturae, a rugge or a mantle doth not befit a Lady or a Princesse, though it couer nakednesse, and keepe away colde, as well as a gowne of Sattin, or Veluet; but yet the excesse of apparel euen in such great personages (though it be farre more tolerable in them then in those [Page 37] of the lower sort) is vnwarrantable; and the Lord will visite them for it, though Princes and Kings children. Zeph. 18. But let mee farther question, how commeth it that some women rest not so in gay and gorgeous cloathing, but (as being weary of their sexe) are ready to step in to mans apparell, a thing (I dare say) neuer heard of in Tyre, and I am sure, an abomination to the God of Israel, Deut. 22. 5. Againe, how commeth it that some painted Iezebels seeme discontent with Gods owne workmanship? and (being desirous to mend what he hath made) put Art a plaister vpon Nature? What doe they with their oyles? and waters? and complexions? and colours? and perfumes? and powders? and such like trumperies? The very thought of which may set a greater blush, and make more rosie cheekes in a modest face, then all these vnnaturall dawb­ings can, where the forehead is impudent. O the intolerable pride of these times, and of the age wherein wee liue! And when (I wonder) will these painted walls thinke of repenting, and sor­row for sinne? when with Mary Magdalen, will In fontē fron­tem, atque in flamina lumi­na vertit. they make their eyes their basin, their teares the water, their haire the towell, to wash and wipe their Sauiours feete? They may not enter into such a mournfull exercise, twill presently disco­lour their fresh varnisht countenance: therefore in their repentance, they (forsooth) will haue silkes for saceloath, oyles for teares, and sweet pow­ders for ashes: but if there be a God in heauen, let them be sure, he will visite for these things. But (perhaps) you will say; these, all this while, are [Page 38] the Chapmen of Tyre and their dainty minions, tis farre otherwise with her Merchants and the Citie Matrons, more humility is found in Citizens, and in their wiues more modesty: God forbid else; and yet some of them haue their pride too, and such as is not to be endured; for, are not some Merchants ready to kisse their owne hands, and to sacrifice to their owne netts, when for their happy returne from some dangerous voyage, and for their prosperous encrease of wealth, they should ascribe all vnto the Lord? Againe, are not some Merchants in such pompe and brauery, as exceedes their place, and so clad with riches, as is beyond their ranke and calling? Cannot we see pride peeping through their ruffes and setts, through their iaggs and cutts, as Diogenes sawe Aristippus vanity through a gash of his cloake? Is there not pride in apparrell? pride in gesture? pride in gate? pride in speech? in almost all their actions pride? And as for their wiues and daughters, haue not some of them forgot to at­tire themselues as Sarah did, and other holy wo­men, who trusted in God, hauing the hidden man of the hart vncorrupt, and a meeke and quiet Spirit which is before God, a thing much set by? 1 Pet. 3. 4. Nay, haue they not forgot, how that their owne mothers by being graue and stayd matrons, soberly and modestly attired, were once the ornament and renowne of this place, where­as themselues by dawbing their faces & dressing their heads, as Iezebel did, and then looking out of their windowes, or sitting at their doores to entrap Solomons foole as he passeth by, become a [Page 39] shame and dishonour vnto the famous Citie that bred them? Yet so it is; but if there be a God in heauen: let them be sure, hee will visit for these things. And if he take the matter into his hand, His punishment shall not beate the ayre, but worke for some ende, and effect throughly what it go­eth about, twill staine the Pride of all their glory, and (if that be too little) twill bring all their honour into contempt, The third and last conclusion ari­sing from the finall cause of Tyres Iudgement, (the 3. Finall cause. staining, the bringing into contempt.)

Gods punishment beateth not the ayre, but &c. Twill staine) that is, prophane, violate, destroy, the pride of all glory) that is, the Pride of all Tyres glory, though shee be so proud, as if shee had the pride of al the world in her, and (because the scor­ner must be paid in his own Coine, bee also scor­ned) this more; twill not barely stain, but bring in­to contempt,) that is, make vile, and despicable, All the honourable of the earth) that is, all the Honourable of the Land of the Tyrians, to wit, their Princely Merchants, and of the Land of her bordering neighbours too, her proud Chap men, if they imitate Tyre in her brauery.

Tis very miserable to bee but degraded, and throwne downe from a high conceit of ones owne excellency, but, ouer and aboue to haue scorne, and derision, and contempt added, is intollerable; yet thus, and thus far proceedes God in punishing, rather then his stroake shal fall light, and seeme to be idle. for when he once be­gins, he will also make an ende, though hee send plague vpon plague, affliction vpon affliction, as [Page 40] he dealt with Pharaoh, and the Egyptians, till they ctied out, We dye all, Exod. 12. He first warneth, then threatneth; threatneth, then decreeth; decreeth, then punisheth; punisheth at first light­ly, but afterward to purpose: Is he (thinke you) as man that hee should lye? or as the Son of man that he should goe backe? Hath he said, and will he not performe? hath he determined, and shal it not come to passe? and when he brings it to passe, will he do it imperfectly, and to halfs? No, he goeth through with what hee enterpri­seth, not onely meetes with Prides perriwig, and haleth it from her crowne, but continueth tugging at her frizled Locks, till hee bring her to the ground, and to bee trampled vnder feete; First, he will Staine the Pride of all glory, and then bring into contempt all the Honourable of the earth.

I might here fairely fall into a point, which I touched vpon before, to wit, God so aptly fitting punishment vnto sinne: For (as I told you) if Tyre taking vpon her to be a ioyous Citie, a crow­ning City, and therefore melting and dissoluing into pleasure, yeelding her selfe wholly ouer vn­to nicenesse and delicacy, (as those that are in Kings houses) should for that her wantonnesse be fitted with paine, and haue hardnesse enough prouided for her, insomuch that her owne feete should carry her a farre off to soiourne: then no maruell if when she groweth stately, and proud, scorning and contemning others, the Lord fitt her here in like manner for that too, euen Stay­ning the pride of all her glory, and bringing into [...] both be honourable, and all the honour [...] [...] [Page 41] soiourne, the dainty City shall be carried on her owne feete to soiourne, the proud City shall haue the pride of all her glory stained, and the contemning City shall haue all her honourable brought into con­tempt: The medicine is rightly made for the ma­lady, the salue excellently fitted for the soare. But I am loath to harpe twice on the same string, and that the rather, because I presume, that whatsoeuer is wanting in the prosecution of this, or any other point, which I haue touch'd vpon, may sufficiently be supplyed, by your more pri­uate and retyred Meditations. Well then; you see, what Pride must looke for, euen to be stained, what Glory and honour must expect, euen to bee brought into contempt; that painted Harlot shall be sure, not onely to bee pull'd and hal'd out of her high throane, but so violently hurl'd out of it, that there shall bee no stay, nor footing for her, till shee come downe, downe, vnto the ground; let her carry the matter neuer so faire­ly, and sooth vp her selfe, with neuer so many flatteries, yet ende shee must, in that which shee can least abide, contempt.

Wherefore (Beloued) in the feare of God, giue me leaue thus to bespeake you; Yee Mer­chants of Tyre that are as so many Princes, and yee, her Chapmen, the Honourable of the earth, as you desire this place, wherein you liue (whose an­tiquity is of ancient dayes) should yet long abide a ioyous City, and a crowning Citie; as you desire she may still flourish more and more heere at home, to the admiration of Strangers; and that her owne feet neuer carry her a far off to soiourne; [Page 42] as you desire the continuance of your own plen­ty, and prosperitie in her, and that you may bee able to hold vp your heads with credit in the world; as you desire to auoyd disgrace, (the stai­ning of your glory, and the bringing your honours into scorne and contempt) shun pride, & arrogance, embrace humility and meekenesse. God hath blest you with riches, and honours, and friends, and with what not? and so hee did Tyre; With riches, She heaped vp Siluer as the dust, and Gold as the mire of the streets, Zech. 9. 3. With honours, her Merchants were Princes, and her Chapmen the honourable of the earth, the words of my Text; [...]astly, with friends, she was confederate (by rea­son of her Traffique) almost with all Nations, Eeck. 27. But she had a quallity that spoild all, (and I could wish twere not found in you) she waxed Proud. God is exceedingly offended with Pride in whomsoeuer he findes it; but especially (it seemeth) with Pride in Merchants; and that may be, because hee cannot endure they should so forget what they sometime were, and from [...]ow meane place most of them haue bene raisd. One (whose Family was poore in Manasses, and he the least in his Fathers house) came vp hither villing to labour for his liuing, and began the world with a very little, rose vp earely, went to bed late, and did eate the bread of carefulnesse; now (perhaps) God hath giuen him a stately House, and a Shop full of wares, diuers Tene­ments, and rich Reuenues, many Men-seruants, and Maid-seruants at his command, so that the lot seemes fallen to him in a faire ground, and he [Page 43] hath a goodly Heritage; but shall hee therefore aduance his crest, and growe proud? Another was once in as ill a case as his Sauiour Christ, though the Foxes haue holes, and the Birds of the ayre haue nests, yet he had not so much as a house to put his head in; but since that time, per­haps, God hath enlarged his roome, encreased his border, giuen him a goodly habitation heere in the City, and Lordly Mannors in the Countrey, a Ship or two at Sea, and rich commodities on the Land, so that in peace and plenty he enioy­eth whatsoeuer heart can wish; with his staffe onely came hee ouer the Riuer, as Iacob; now God hath giuen him two Bands: But shall hee therefore aduance his Crest, and grow proud? Nay rather, as Agathocles, who of a Potter was Fictilibus ca­nâsse ferunt Agathoclea Regem. made a Prince, stil remembred his former meane place: so should you thinke of yours, and with all humility thanke God for so bettering your states. As the Wiseman bids you Remember your ende, so doe I your beginning, and you shall neuer doe amisse. The Philosopher saith, rich men are naturally [...], Louers of God, fearing to dis­please, because they haue somewhat to loose: which Satan vnderstood well enough, when hee said, Iob feared not God for nought, but because hee had made a hedge about him and blessed the workes of his hands, and increased his substance in the Land, Iob 1. 10. O then shake not off your Na­tures you that are rich, and abound in wealth, but be yee louers of God still, Though you lye where you may sucke your fill at the sweet dugs of a fruitfull Ile, though you inhabite a second [Page 44] Paradise vpon earth; yet swell not with Pride, nor grow big, be not high minded but feare; and Diuitusque sinum, delici­isque larem. so the God of peace be with you all, and so pro­sper you in the way of life, that from this ioyous and crowning City below, you may be made free Denizens of the new Ierusalem aboue, and from being princely Merchants and Chapmen on earth, you may be Kingly Saints sitting on throanes in Heauen. To God the Father, God the Sonne, &c.