THE BURDEN OF TYRE. A Sermon Preached at Paul's Cross, By JOHN GRENT, than Fellow of New-Colledge in Oxford. ISAI. 28. 1. Woe to the Crown of Pride,— LONDON, Printed for RICHARD ROYSTON. 1627. TO HIS MUCH HONOURED PATRON, SIR THOMAS HOLT, Knight and Baronet, the comforts of Grace here, and a Crown of glory hereafter. SIR, THis discourse presumeth, now it adventureth the Press, on the Patronage it had, when it passed the Pen. The Author of it well knoweth, and ever will acknowledge, his deep engagements for your many favours: one principal, (a comfort to your soul, that conferred it, as to his, that received it,) the fair, and free entrance, to the exercise of his Ministry. Which one, and the rest, he can no way answer, but by his Prayers to God, and hearty desires, for the increase of all happiness, and honour, to you, and yours; and this he will not cease to do, while he remembreth himself to be Your much bounden, JOHN GRENT. THE BURDEN of TYRE. ISAI 23. 7. 8. 9 7. Is this your joyous City, whose Antiquity is of ancient days? Her own feet shall carry her a far off to sojourn. 8. Who hath taken this counsel against Tyre, the crowning City, whose Merchants are Princes, whose Traffiquers are the Honourable of the earth? 9 The Lord of Hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the Honourable of the Earth. THe sound of War in a time of peace is like a shower of rain, when the Sun shineth; mention of Fear in the height of favour as the cursings of Mount Ebal among the blessings of mount Gerizim. Best suitable unto these Haltionian days would be the Olive leaf of peace in the Dove's mouth, and to men lulled asleep in Securities lap welcome soft Pillows sewen under their elbows. But while Mercy is thus our desire, Misery may be our desert; and when we look for a Barnabas, a son of consolation, we may meet with a Boanerges, a son of Thunder. As we receive good things at God's hands, so we must evil; the acts of his justice should no more discontent us, then of his Mercy, for he is equally glorified in them both: and therefore, if this be the Burden of Tyre, for aught I know, there's no remedy, but Tyre must hear it, Tyre must bear it. Is this your joyous City, whose Antiquity is of ancient days? her own feet shall carry her a far off to ioiourne, etc. Lo here 1 Tires glory, and 2 Her judgement. Her glory lieth First, in her Antiquity, which was of ancient days. Secondly, in her present flourishing estate, a joyous City, a crowning City, graced not only with her own, but also with Forraive dignity, Chapmen as well as Merchants, her Merchants at home Princes, her Chapmen from abroad, The honourable of the earth. Her judgement is set forth First, by the form and manner of it. Secondly, by its causes. The form and manner of it in these words, Her own feet shall carry her a far off to sojourn, Wherein three degrees: 1 Banishment, she should be carried to sojourn. 2 Poverty, her own feet should carry her. 3 Remoteness of place, a far off. The causes of this judgement are three. 1 The efficient cause. 2 The impulsive cause. 3 The final cause. First, the efficient, or Author of it, The Lord of Hosts: He took this counsel against Tyre; He it was that purposed it. Secondly, the impulsive, or that that moved him to it, Pride and Glory. Thirdly, the final, or end wherefore he did it, to stain the pride of that glory, and then (a degree farther) to bring into contempt all the Honourable of the earth. These branches, and in this order, (with God's gracious assistance) implore my pains and your patience, and in the first place, the former part of Tires glory, her Antiquity, which was (saith my Prophet) of ancient days. So past the Records of memory was this Cities Tires glory. 1 Her Antiquity. Original, that eitherlike, Fame,- Caput inter nubila conduit, it seems muffled and wrapped in the clouds, and you may as well find the head of Nilus' fountain, as of Tires foundation; or else, you must needs make her one of the eldest daughters of the new World, even the structure and work of Tyras, laphets' son. For whereas josephus seemeth to give her birth but 240. years before Solomon's Temple, to wit, in Gedeons' time, and justin only before the sack of Troy, about jepthas' time, (both making Sidon the fair mother of Tyre a far fairer daughter) they are rather to be understood of her reaedifying and repairing, then of her first founding; for sure, her Antiquity was of more ancient days. But though it were, yet it ill became her proudly to vaunt of it, and thereupon to contemn her bordering neighbours; as it would ill beseem this Famous City vainly to brag of her Antiquity, or of her Founder Brute, father of Brittany, who ('tis thought) in old Eli's time, was King in England, before there was any King in Israel. Indeed Antiquity, in some men's eyes, carries a very fair show, and like a Perspective, maketh the object seem bigger than truly it is, having that to brag off, they care for no more. If they can but say, Tyre the ancient City Tyre. Rome the ancient City Rome; they think, that must presently sweep all away before it, as did Kishon, that ancient River Kishon, judg. 5. 21. But in true judgement, it little skills, how old, how ancient a City is, rather how holy, how honest, how upright, how just, 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? replied 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 goodness, not goodness by antiquity, else might youthinke well of the Devil, he can pleadage, an old Serpent, a Liar from the beginning. 'tis true, very ancient was Tyre, and long was it, ere she came to the height of her glory; but here was her misery, her sin grew up as fast as herself; she was no elder in age, then in evil: and therefore, the longer she had settled, with Moab, on the lecs of wickedness, the more need to be poured out from vessel to vessel; the longer the blade of her iniquity had been growing, the riper, and the readier to be cut down with the sickle of vengeance. The harvest of whose Woe, when our Prophet foresaw, he laughs and scoffs at her, by way of derision, Is this your joyous City? (not so much wondering at her ruin, or pitying her misery, as indeed insulting over her calamity, and upbraiding her pride, the cause of her fall) Is this your triumphing, glorying, flaunting, flourishine City? that so drew the world's eyes to look on her? that was so much admired by them that used Traffic with her? that so vaunted of her Antiquity, as if the Rock, on which she had long stood, could never be moved? See, see, whither her glorying is now come, Her own feet shall carry her a far off to sojourn. 'tis not her ancientness that can Patronise her from heaven's vengeance, no nor yet her present flourishing estate, though a joyous City, a crowning City; whose Merchants are Princes, and her Chapmen the Honourable of the Earth: the second part of Tires glory, and in the second place saluteth your attention. 2 Very excellent things are spoken of this renowned 2 Her present flourshing estate. City, and yet no more than her pomp and glory might sometime justly challenge; they that dwelled in her, and that dealt in Traffic with her, were so enriched (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, Antwerp, but these of Tyre surpassed them all; the admiration of whose wealth and glory brought forth the word Tyrant (King, then noting Majesty, not cruelty) so that Cyneas Pyrrhus his Ambassador, might far better have called Tyre then Rome, Civitatem regum, A City of Kings. What place in the world could show such a Shop of Wares, as she doth, Ezek. 27? Which the City that so had the harnessed of the River for her revenue, and was herself a Mart of Nations, verse. 3. of this Chap? Where, (since the Deluge) but in her, and Sodom could you see an Eden, and garden of God, as she is called, Ezek. 28. 13? Whose Prince, but hers, was styled The anointed Cherub, that covereth, that was upon the holy Mountain of God, and walked up and down in the midst of the stones of fire? Ezek. 28, 14. What City, but this Tire could have so dazzled the eyes of the Eastern World, as to put her own name on a whole Region Tyria, or Syria? Once, what place, besides her, could have stood in emulation with that Queen of Nations, and Lady of Kingdoms, the perfection of beauty, and joy of the whole earth, jerusalem? and make herself, as much frequented for wealth, as jerusalem for religion? and yet all this, and more too; is true of that crowning City, whose Merchants were Princes, and her Chapmen the honourable of the earth. Which gay trimming of Tyre, with so specious privileges makes a man think her a peerless Princess, Paragon of beauty, fair Ester; but lo, a Harlot dressed in strange apparel, by a flattering glass, painted jezabel: outward ornament enough, wealth, and glory, and pomp, and majesty, like the raiment of Needle work the King's Daughter wore; and like the Vesture of gold wrought about with diverse colours, but none of that which should make her all glorious within, and cause his Majesty take pleasure in her beauty, pure Religion, holiness of life, practise of virtuous actions. Which Pearl of price (the one thing necessary) when our Prophet seeth neglected, and yet other seeming jewels (of little or no value) much set by, he can tell Tyre, that her temporal blessings, without blessings spiritual, are but a fair preface to foul ruin; and therefore if he can find nothing else to commend her by, but that her Antiquity is of ancient days, & that she is a joyous City, a crowning City, whose Merchants are Princes, and her Chapmen the Honourable of the earth, he will give her anon a most heavy doom, her own feet shall carry her a far off to sojourn. O consider this, and lay it to heart, all ye that inhabit the like joyous City, (for who, in this point of flourishing Estate, sees not London's face in Tires looking glass?) Flatter not yourselves with your wealth and pomp, like her Merchants, as if you (forsooth) were Gods only Fauourits, and your Fleece alone, like Gedeons', wet with the dew of heaven, and all the ground dry round about. Dream not of secure possessing the Fortunate Islands, nor of being begirt with the Sea, and hemmd in with watery walls from all danger; Think not by heaping together thick clay, and therewith building your nest on high; you shall escape wrath and judgement to come. Know rather that the Christian Armour, Faith and righteousness, and the Church's Weapons, Prayers and Tears, must be your best bulwark against destruction. If you would be covered with the defence of the most high, and be safe under the shadow of the Almighty, be sure, such shelter is not procured by your glorious pomp, and ruffling pride, but by your fearing God & keeping his Commandments. Stranger's eyes can witness a daily increase of your outward glory, o that we could see in you the like growth of inward grace; we walk about your Sion, & go round about her, we tell the towers thereof, & note her Temples, we mark well her bulwarks, and set up her houses, that we may acquaint them that shall come hereafter, and the children that are yet unborn; but we had far rather take notice of your piety, charity, sobriety toward God, your Neighbours, and yourselves; without which, all your pomp in the end, will prove but vanity and vexation of spirit. You have lately extended your City's wings, as if you meant to make her fly over a good part of this Island, and by sumptuous buildings have perfected her beauty; you have enlarged your room, increased your border, joined house to house at home, procured goodly Colonies abroad; you first get the riches of the Kingdom, than her honours; long may you enjoy both, if you be firm friends to God and goodness. Your course of Trading is pleasing to the Lord, and your Merchandise blest if you make not shipwreck of a good Conscience. Not only the Kingdom of heaven is like a Merchant man, seeking goodly pearls, Mat. 13. But even the Church is a Ship of Merchants, fetching her food from far, Pro. 31. Buying and selling are the nerves and sinews of a Kingdom, exercises not misbeseeming the Saints of God: joseph was a Merchant of Corn; Lydia a seller of Purple, David bought a floor, and jeremy a field. But yet amids your great dealing, & traffic in the world, let me put you in mind of two sorts of Merchants, most odious among you. Merchants of Time, and merchants of the Temple: of Time, Usurers; of the Temple, Church-robbers; Time & Temple are both God's wares, therefore take heed o man, of setting to sale, what is none of thine own. Wilt thou, that canst not, with all thy wealth purchase an hour's addition unto thy life, yet offer to sell a year to thy neighbour for ten in the hundred? wilt thou, whose own soul must be saved by the constant exercise of a painful Ministry, sell thousands of souls to the devil, by putting a hireling over the flock of Ch? Princes & Nobles either should not be such broking merchants, or (I am sure) such broking merchants are not Princes & Nobles, but base degenerate persons, that have not the least spark of true nobility in them. He that is wise will beware of such trading for fear of the gold of Tolouse, that will Aurum Tololosanum. one day, bring ruin to him, and to his family. 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 suck suh sweetness of gain, by using scant measure which is abominable, and wicked balances, with the bag of false weights, Micah. 6. as also by uttering wares with oily words, and sometime intermixing oaths and lies, and aequivocation about the prizes, that they will not be drawn from it, though (in most bargains they make) they venture the woeful end of Ananias and Zaphira, Acts 5. (the first example of judgement in the New Testament.) I can scarce 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 have conceived this thing in your heart? you have not lied unto men, but unto God; and you know what followed, both husband and wife fell strait way down to the ground, and gave up the ghost. 'tis to be hoped, there are not many Merchants, that deal in such deceitful manner, let those that do, take heed they, with their money, perish not together. However, let the best, in the fear of God, examine their Trading, and in all bargains they make, be sure to take Conscience along with them. Let both Buyers and Sellers consider, the end of their commerce should be the upholding one another, not the undoing; therefore let these beware how and by what means, of Merchants, they make themselves Princes, and those how, and by what means of Chapmen they become the Honourable of the Earth. The riches of the Country (we see) take the wings of the morning, and fly into the City: the whole Land emptieth her treasure into your laps, as all the Rivers do their waters into the Sea: Look therefore you use your abundance to God's glory, and the advancing of goodness. The Metropolitan City is usually the spleen of the Kingdom; the bigger the spleen, the less and leaner all the body beside; for the ones fullness draweth the other to emptiness, which if it still swell and swell, and purge not forth (by good works and almsdeeds) there must be some other remedy sought; Leeches must be applied. You are but Stewards of the Riches you possess, improve them therefore for your Master's commodity, not for your own pomp and bravery. Traffic hath brought you forth Wealth, take heed Wealth bring not forth Luxury; Luxury Pride, and Pride, Vengeance. Poor Tyre payeth for it; who, though when she did well, was accepted, yet afterward, when she did ill, found judgement lying at the door. Her own feet shall carry her a far off to sojourn. 2 As while the Prophet continued piping, Tyre 2. Tires judgement. 1 The form and manner of it. was content to dance, so now he begins his mourning, she may frame herself to weep; It was sweet Music in her ears to hear tell of her glory, it will be a sharp corasive, to her heart to hear mention of her judgement. That distilled down like the honey, and the honey Combe, a ioyons City, a crowning City, whose Merchants are Princes, and her Chapmen the Honourable of the earth; this goes down like gall, and bitter Aloes. Her own feet shall carry her a far off to sojourn. A sharp sentence, and yet in its time severely put in execution; Twice was this Mother City in the power of the enemy; once laid waist by Nabuchadnezzar, another time by Alezander: 'tis the former blow that is here threatened, for Ezekiel who nameth Nabuchadnezzar, Ezekiel 26. Prophecieth there of the same thing, as here doth Esay. So it was, that that mighty Monarch having newly sacked jerusalem, the crowning City of judea, soon set upó her rival Tyre of the Tribe of Asher: where after three years' Siege, and ten months, (when Ithobalus was her King) at length killing, and carrying captive Prince and people, he aequalled her to the ground, and so quite disfigured the face of a City, that for seventy years together, she was but a plain for Fishermen to dry their Nets on. Till that time as Venice a Virgin City, because never overcome; ever after a Harlot, when her own feet had once carried her a far off to sojourn. And so justly had she deserved such her calamity, that God gave Nabuchadnezzar a reward for inflicting it on her: Son of man, (saith he) Nabuchadnezzar, King of Babylon, caused his Army to serve a great service against Tyrus, yet had he no wages, nor his Army for Tyrus, for the service, that he had served against it; therefore (saith the Lord God) behold I will give the Land of Egypt unto Nabuchadnezzar King of Babylon, and he shall take her multitude, and take her spoil, 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, useth to warn; Tyre shall down because she will not repent, though he hire Nabuchadnezzar to be the rod of his fury, and yet Tyre shall be warned, that she may repent, many years before hand: in the one see God's hate against sin, in the other his love unto the Sinner. The special object of your thoughts, at this time, must be the latter, only the warning, the thunder before the shower, the threatening before the stroke, the shaking the rod before the stripe; Tires feet shall carry her a far off to sojourn; shall carry, have not yet, but shall, if she do not repent. Repentance is a necessary evangelical condition, still to be supplied, whenever God threateneth, and giveth space for repentance. Suppose Nabuchadnezzar were already entered into Phoenicia, and even now labouring to join Tyre unto the shore, from which it was distant seven hundred paces, nevertheless three years' siege, and ten months was (one would think) warning sufficient, and yet Tyre had much more; for the Prophet dealeth not so roundly with her, as jonas did with Ninive, Yet forty days and Ninive shall be destroyed, but giveth her almost as much time to repent as Noah did the old world, well nigh a hundred years. O the patience and long suffering of the Almighty, so bearing with sinners, and so willing to spare, that he would even be glad to see his plagues prevented by our conversion; Those hands of his that made the World, are not of a destructive nature, desirous to bring it to nought again, but still labour to mend rather than to mar; and his heart is so environed with the bowels of compassion, that (as far forth as justice will give leave) he ever thinks blood better spared then spilt. When the Lord proceeds to mercy, he cometh forth merrily, as a Bridegroom out of his chamber, or as a Giant that rejoiceth to run his course; Comfort ye, Comfort ye my people will your God say, speak comfortably to jerusalem, Isai. 40. 1. But when he is forced to take vengeance, he hangs back, as unwilling, and his soul seems troubled within him, How shall I give thee up Ephraim? how shall I deliver 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 rolled together. Hos. 11. 8. O that merciful Father, with whom judgement is a work, but so strange a work, an act, but so strange an act, Isai. 28. 21 that he can very hardly persuade himself to it! When he was to Create, he went about that most readily; He but spoke, and things were done, he but commanded, and they stood fast; but, being to destroy, he deliberates, and he prepares, and he warns, and he threatens, and fain he would begin, but Mercy keeps him back; he holds up his rod ready to strike, and presently flings it away from him; He now taketh up the sword into his hand, and by and by layeth it down again; He draws his arrrow to the head, and yet stopps before he shoots: and though he continually threaten us from the sky with a bend bow, yet 'tis such a one (we see) as hath never a string. Thus doth Mercy overmaster justice, and so works with the Almighty, that he seldom executes judgement willingly; and when he doth, most leisurely; he will have more days spent in the destruction of one City jerico, then in the Creation of the whole World. If his judgement, at any time, make toward us, '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 soon gets before it, as Ahimaaz outran Cushi, and john did Peter: and therefore never shall you find that God is called a Father of judgement: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Father of mercies. 2 Cor. 1. 3. O man endeavour to be like thy Maker, and be thou merciful, as thy heavenly Father is merciful; there cannot be such disproportion between any other and thee, as is between thee Potest poena dilata exigi, exacta non potest revocari. and thy God: therefore, if he warn, so do thou; in punishing be deliberate, and send not presently from the bar to the block, but do that unto man, which thou wouldst have done unto thee of God. 'twas a worthy saying of Saint Cyprian, and such as showed him to have the bowels of man in him, Remitto omnia, multa dissimulo, delictis plusquam oportet remittendis penè ipse delinquo etc. I remit all things, of some I take no notice for Charity's sake, things committed against God I examine not so strictly as I might, and in pardoning offences more than I should, myself almost offend. Thus doth the merciful man on earth, strive to imitate the God of heaven, and no other virtue can make him more like him. For with God 'tis ordinary, either to spare when he might destroy, or at least, to show 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 wickedness. Sera venit, sed certa venit: though God's vengeance have leaden feet, and come but slowly, yet it hath iron hands, layeth on heavy strokes: his Mills grind but seldom, but when they do, they grind to powder. God is provoked every day, and if a man will not turn, he whets his Sword, bends his Bow, prepareth instruments of death, and ordaineth his Arrows against the persecutors. Psal. 7. 13. Three, there are in his Quiver most deadly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Famine, Pestilence, and the Sword; The last falls to Tires lot, which when it should first have raged a while within her walls, and been glutted with eating flesh, and drunk with blood, at length it should yield the remainder of the people unto Captivity, and send them a wand'ring into a far Country, Her own feet should carry her a far off to sojourn. And here we may take a survey of the degrees 1. Degree, Banishment. in the burden of Tyre, and in them see the wonderful Wisdom and justice of God; Wisdom in so aptly fitting punishment unto sin, and justice in appointing extremity of punishment to extreme sin. Tyre, at this time had goodly Buildings, stately Palaces, but abused to Riot, and to Luxury; therefore 'tis threatened those houses should shortly spew out their Inhabitants, and that is the first degree, Banishment; She should be carried to sojourn. Tires niceness was Sybariticall, her tender delicacy 2. Degree, Poverty. would be rowed on the water in Boats and Barges, hurried up and down the streers in Chariots and Coaches, therefore her Feet should be forced to the ground, and her dainty legs in spite of her, be made bear the burden of her body, and that's the second degree, Poverty; Her own feet should carry her to sojourn. She could not (forsooth) abide foreign 3. Degree, Remoteness of place. air, the Country wind might not blow upon her, wedded she was to her own Paradise, and out of her Eden she would not go, Therefore she must into a strange Land, as far as Chaldaea, the third degree, Remoteness of place; Her own feet should carry her a far off to sojourn. O take heed therefore (ye Daughters of Tyre) of turning the graces of GOD into wantonness, and of abusing those mercies which he so sweetly drops down upon you. Make not Riches bring forth Riot, and let not the means, allowed to maintain life, yield you fuel for your Luxury. If it do, be sure, the same Lord that hath plentifully sent his blessings will (for the abuse of them) as fast shower down plagues, and instead of the full draughts of the Cup of Salvation, you shall drink the dreggs of the Viols of Vengeance: the same hand that hath long been wide open to fill you with good things, will (upon just occasion) be as close shut in withholding them; and those loving arms which have been gently spread over you, for your protection, will be stretched forth to reach you blows of destruction. God will pay sin home, where ever he finds it, and (for the most part) will fit his punishment to the nature of the offence; The Daughters of Zion may be haughty, and walk with stretched out necks, and with wand'ring eyes, walking and minciug as they go, and making a tinkling with their feet; but mark whether the Lord meet not with them accordingly; after the taking away the whole Wardrobe of their vanity; He will make their heads bald, and discover their secret parts, instead of sweet savour, there shall be stink, instead of a girdle, a rent; instead of dressing the hair, baldness; instead of a stomacher, a girding of sackecloath; and burning instead of beauty. Isai. 3. 24. In like manner, if Tyre will dissolve and melt into pleasure, if she will needs give herself over to niceness and delicacy, let her be sure, she shall be fitted with pain, and have hardness enough provided for her, Her own feet shall carry her a far off to sojourn. From consideration of which judgement here threatened, some (never looking unto Sin the true cause of Tires sickness,) will perhaps, tell you of the revolutions of times, and of fatal periods of states, beyond which, Kingdoms and Cities cannot stand; As Physicians make the threescore and third year of man's life a dangerous Climacterical to the body natural; so will Statists make the five hundreth year of a City, or Kingdom, as dangerous to the body politic. But I wonder, who hath ever felt a City's languishing pulse, who hath discerned her fatal diseases? found her Critical days? Doth she wax weak, and heavy, and old, and shrivelled, and pine away with years, as the body of man? No, she may flourish still and grow green, she may continue as the days of heaven, and be as the Sun before the Almighty; if his wrath be not provoked by her wickedness. 'tis sin, sin, that is both the chief cause, and the chief Symptom of a City's sickness, and that, indeed, soon brings her to a fearful end, and utter desolation; whereas Religion and honesty would preserve her flourishing estate beyond all fatal periods of time. What brought the deluge on the old world? what called for fire and brimstone on Sodom and Gomorrah? What destroyed jerusalem, and her glorious, Temple (the wonder of the earth?) What brought Ninive, and other famous Cities to ruin? Was it the power of numbers? Was it Plato's multiplying the Sun's retrograde motion by twelve? Was it any dire aspect of the heavens? any malignant conjunction of stars and planets? No; but the people's loose manners, and their ungracious lives, and their enormous sins. Which sins (all City's Cankerwormes) if Tyre, forewarned by the Prophet, could have shaken off, she might have stood in her glory until this day: but seeing she chose rather to flatter and soothe up herself in evil, so blindfolding her eyes with the veil of her wealth, that she could not perceive what God intended against her; words, at last, proceeded into works, and the Prophets threatening ended in performance; no longer than menacing that God will overthrow, overthrow, overthrow; but he doth it indeed; O thou that dwellest upon many waters, abundant in treasures, thine end is come, and the measure of thy covetousness. Alas, alas, the great City, the mighty City, for in one hour is her destruction come: O therefore that my head were full of water, and mine eyes a fountain of tears, that I might weep, day and night, for the slain of the daughter of my people. For not only her own feet shall carry her a far off to sojourn; but, at last, her own feet did carry her a far off to sojourn. 'tis not (I hope) expected, that I should here apply this point: 'tis a Prophecy, and I am neither Prophet, nor Prophet's son, therefore all I say unto you, is what Daniel said unto Nabuchadnezzar, The dream be to them that hate you, and the interpretation thereof to your enemies. But if (of yourselves) you would meditate on Tires judgement, and that seriously; if in her ruin, you would but seem to read your own, that by others harms you might learn to beware, 'twould be the happiest application of a Text, that ever was made. You know that like sins draw down like punishments, & that they who imitate the wicked in their doings, may justly fear to be made partakers of their sufferings. 'tis true you are yet at ease in Zion, and trust in the mountain of Samaria; you lie upon beds of ivory, and stretch yourselves on your beds; you eat the Lambs of the flock, and Calves out of the stall; you sing to the sound of the Viol, and invent to yourselves instruments of Music like David; you drink Wine in bowls, and anoint yourselves with the chief ointments, Amos 6. But are you certain of the continuance of this your happiness? Can you secure yourselves to abide a joyous City still? Alas, you know not what may, at this time, be a providing for you, you know not what a day may bring forth, you know not what may suddenly befall you, unless you break off your sins by repentance. I have no commission to terrifiey ou with wars, nor rumours of wars; but yourselves have heard the sound of the Trumpet, and the alarm of the Battle; A great part of the Christian World is already up in Arms, and the Sword hath already made many a mother childless, many a wife a widow; the Lord ever keep it from jerusalem, & repel it from the gates of Zion; the Lord guard her from his high heaven, & send his own pensioners, the holy Angels, to defend her; Peace continue within her walls, and plenteousness within her Palaces. Of the three most deadly arrows in God's quiver, (Famine, Pestilence, and the Sword) he hath shot two at you already, ôlet his mercy so hold his hand, that he never shoot the third; you remember, when he gave you cleanness of teeth in all your Cities, and scarceness of bread in all places, when your children fainted and swooned, and languished away, when your wives and young men failed for hunger, and fell down in the streets of the City, and by the passages of the gates, and there was no strength in them. You remember when, after that, once and again, the destroying Angel came among you, and by a grievous pestilence laid heaps upon heaps; when he placed Solitariness at your doors, having slain thousands, and ten thousands in your streets. O than the Lord drew his Bow mightily, and made his venomous shafts enter into your souls, and though for all this, you would not turn unto him, yet hath he withheld his third arrow, in hope of your amendment, and his mercy still persuades him, you will yet take that warning which Tyre would not. Whether your sins be the sins of Sodom, Pride, Idleness, and fullness of bread, Ezek. 16. 49. or the sins of Samaria, Pride, and Drunkenness, Isai. 28. 1. or the sins of Tyre, Pride, and insulting over God's People. Ezek. 26. 2. or all these put together; yet may they be washed away with unfeigned tears of repentance, as Naaman the Syrians leprosy with the waters of jordan; O therefore in the fear of God, bethink yourselves while you have time, and while the acceptable day of the Lord doth last; yield while the white Flag of Mercy hangs forth, before the red be displayed of blood, Praemc●●●…i. Pramuniti. or the black of death; Minae sint Medicinae, be taught before you be touched; take warning before the decree come forth, for if it be once enacted in the high Court of heaven, 'twill be like the Laws of the Medes and Persians, not to be repealed, not to be altered; It hath gone out heretofore against many famous Cities, and accordingly it hath been executed; Where is now Tanis? and Dumah? and Babylon? and Ninive? and Moab? and jerusalem? and Carthage? and Corinth? and No? and Sydon? they are all aequalled to the ground, and their honour lieth in the dust. Tyre herself, that crowning City, is now but only a haven under the Turks; Her own feet hath carried her a far off to sojourn. But who took this counsel against Tyre, and who purposed it,? even the Lord of Hosts, to stain the pride of all glory, and to bring into contempt all the Honourable of the earth: And so from the, form and manner of Tires judgement, I pass unto the causes of it, and they in number three. 1 The Effficient or Author of it, the Lord of 2 The causes of Tires judgement. Hosts. He took this counsel against Tyre. He it was that purposed it. 2 The Impulsine, or, that that moved him to it, Pride and glory. 3 The Final, or end, wherefore he did it, first, to stain the pride of that glory, and then (a degree further) to bring into comtempt all the Honourable of the earth. Tires destruction was foretold; a City, because situate in the Sea, on a Rock; therefore (in her conceit, and in the Worlds) thought impregnable; whereupon our Prophet (doubting she would not so much fear the judgement denounced, as admire how it could be effected) guideth her eye to see the hand that should give the blow, as plainly as Belshazzar saw the fingers that wrote his ruin on the wall. He never mentions to her the arm of flesh, she would have slighted that, but tells her of the Lord of Hosts. The Lord of Hosts, A name of power, yet not excluding prudence, a name of might yet not excluding mercy, for 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord of Hosts hath decreed it, did not headily and hastily rush upon it, but soberly consult and deliberat about it: he whose word is all one with his work, and that can with the same facility do a thing as determine it, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decreed before he executed; as he went down to see whether Sodom had done according to the cry, before he decreed, Gen. 18. Now of all the sins that urge him to decree vengeance, and force down the Viols of his wrath, Pride and glory, seem the chief, therefore he never leaveth till his revenging hand hath atcheiued thus much; even, the staining the pride of all glory, and the bringing into contempt all the Honourable of the earth. More distinctly thus; The three causes of Tires judgement, yield us three conclusions. 1 The Efficient (the Lord of hosts) this; The inflicter of all punishments is the Lord of hosts. 2 The Impulsive (Pride and Glory) this; That which chiefly seems to move him to inflict punishment is Pride and glory. 3 The Final (the staining, the bringing into contempt) this; His punishment beats not the air, but works for some end, and effects powerfully what it goes about: 'twill stain 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 hosts of Hosts. The profane Atheist may dream (as the Epicure) that God sits idle in the heavens, careless of things below; let's men live as they list, and if vengeance, at any time, do overtake the wicked, 'tis not long of him but of Chance or Fortune, or the counsel and power of man, or the like; Kingdoms may be overthrown, Cities ruined, and he never meddle with them. But Can there be evil in the City, and the Lord hath not done it? Amos 3. 6. Is it not He that formeth light, and createth darkness, maketh peace, and createth evil? Isai. 45. 7. Surely yes; For 'tis not Chance that domineereth in this inferior world, nor are things whirled about on Fortunes Weeele, but the Lord is he that judgeth the Earth, His own Heritage, and His hand layeth the burden on every sinners back. Whether any evil befall a Private man (evil Malum culpae, Malum poena. I mean still of punishment, of which GOD is Author, not of fault, of which he is avenger.) Whether (I say) any evil befall Author Vltor a Private man, or a Public person, or a Family, or a City, or a Kingdom, or the whole World, He, he, it is, even the Lord of Hosts, that brings it on them. 1 On a private man. The arrows of the Almighty (saith job) are in me, the poison of them drink up my Spirit; they be the terrors of God, that set themselves in array against me. job 6. 4. 2 On a public person. Nabuchadnezzar must be driven from men, and his dwelling, till seven times pass over him, must be with the beasts of the field, and (saith Daniel) O King, 'tis the decree of the most high which is come upon my Lord the King. Dan. 4. 24. 3 On a Family. I will bring evil 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 jeroboam the Son of Nebat, and like the Son of Baasha the Son of Ahiiah; 1 King. 21. 21. 4 On a City. 'twas the Lord that reigned upon Sodom, and upon Gomorrah, brimstone and fire from the Lord out of heaven, and overthrew those Cities, and all the plain, and all the Inhabitants of the Cities, and that which grew upon the ground. Gen. 19 24. 5 On a Kingdom. 'twas the Lord sent a Pestilence in Israel from the morning even to the time appointed, and there died of the people, from Dan even 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 upon the earth, to destroy all flesh, wherein is the breath of life under the heaven, all that is in the earth shall perish. Gen. 6. 17. Thus is it he, who sits on High, that punisheth all us here below. Therefore, if there bean end & period set to Tires flourishing estate, you need not doubt but 'twas the Lord of Hosts decreed it. As by him Kings and Princes reign, so by him are their Sceptres removed; he was the Alpha and beginning of all rule, and likewife he will be the Omega and ending. He changeeh times and seasous, he taketh away Kings, and he sets up Kings, Dan. 2. 21. The most high beareth rule over the Kingdoms of Men, and giveth them to whomsoever he will. Dan. 4. 25. Well may Salmanasar, or Hazael, or Nabuchadnezzar, or some such, put to their helping hands, but neither of them is more than the Hammer or the scourge, or the rod of the Almighty, only doing that instrumentally, which he himself doth principally, O Ashur the rod of my wrath, and the staff in their hands is mine indignation. Isai. 10. 5. But what? Is God thus angry? or can he possibly execute judgement? Is he that (I told you) was so unwilling to punish, become now the author of punishment? Is he that showed mercy to thousands, content to see thousands destroyed? Doth he, that would not the death of a finner, put his own hands to the execution? and he whose compasson flowed as the rivers of water; delight to see streams of blood? In a word, doth that Father of mercies please himself with Wars? and Captivities? and Wounds? and Slaughters? and Death's? and Funerals? Are such voices as these befitting him? Slay every man his brother, and every man his companion, and every man his neighbour? Exod. 32. 27. Those mine enemies, which would not that I should reign over them, bring hither, and slay them before me? Luke 19 27. Is this the same God we spoke of before? and not rather some other? or is he turned on the sudden from being merciful to be cruel? Sure, there is not one God of mercy, another of justice; one working good, another working evil: nor is the God of the old Testament more cruel, than the God of the New (as some Heretics blasphemously affirmed) nor the same God at one time more cruel then at another; but he that warneth as a Father, is the same that decreeth as a judge. Cuius & amanda bonitas (saith Saint Augustine) & timenda severitas, with whom there is mercy, but so that he may be feared. 130. 4. Not altogether composed of Compassion, excluding justice, but so participating of either, that as we oft hear him promising, so sometime threatening; as we oft see him pardoning, so sometime punishing. Tyre was fairly warned, when the Lord sent his Prophets unto her, rising up early, and sending them, adding line unto line, precept unto precept, here a little, and there a little; in this see we God as a kind Father showing mercy; but Tyre would not take that warning, forcing him to decree, & to purpose that Her own feet should carry her a far off to sojourn. In this we see the same God as a just judge, executing justice; there is mercy indeed in the one of his Acts, but there cannot be cruelty in the other. It belongs to the judge of heaven and earth to do right; therefore 'tis no more proper to him to show compassion, then 'tis upon (just occasion) to inflict punishment. Well then, if the Lord be he that punisheth, beware, ye Sons of men, of offending, and beware in two respects. First, in regard he is Omniscient, can so easily find out what ever evil you do: And secondly, in regard he is Omnipotent, can so easily punish, when he hath found out evil done. As for the former, trust him, thou Adulterer if thou dare, get thee forth in the twilight, and in the blackness of the night commit thy deeds of darkness, hope to walk in a cloud, and say in thy heart, tush, the Lord sees it not. But mark, whether he do not, one day, reprove thee, and set before thee the things that thou hast done; assure thyself he sees thy works, heareth thy words, understands thy thoughts long before; he is about thy paths, and about thy bed, and spieth out all thy ways: That which thou dost in secret he sees openly, and what thou plottest, and contrivest on thy bed by night, in the dark Closet and Cabinet of thy heart, is to him as clear as the Sun at noove day, and as it were, apparently set upon the House top, the eye of heaven that never slumbreth nor sleepeth, is still waking, and waiting, and watching over thee, and when thou thinkest it closed up and fast, at most it doth but wink. And as the Lords eye is thus piercing to descry thy wickedness, so is his hand powerful to take vengeance on thee for it, therefore in the second place, beware, It is a fearful thing to fall into the hands of the living God. Heb. 10. 31. For if he be once displeased with thee, he will muster up an Army, even of the unsensible creatures, which shall fight against thee, Earth, Water, Fire, Sun, Moon, Stars; the Earth opens her mouth, and swalloweth up Korah, Dathan and Abiram. Num. 16. The Waters, that before stood on heaps, rush suddenly upon Pharaoh, and drown him with all his Host. Exod. 14. Fire cometh down from heaven, and devoureth the two Captains with their fifties, 2 Kings 1. The Sun stands still in Gibeon and the Moon in the Valley of Aiialon, that vengeance may be taken on the Lords Enemies, Hailstones also fight against the five Kings in the same Chapter. Iosh. 10. and they fight from heaven, even the Stars in their courses fight against Sisera. judg. 5. How then are we to deal with this Lord of Hosts? and his so strange Army? not resist him by any means, but presently yield, and turn unto him, that so his hand like Achilles' Spear, Vulnus opemque, as it wounds may bind up, and as it smiteth, may also make whole. job 5. 18. 'twas never so truly said of the Kings of Israel that they were merciful Kings, as 'tis of the God of heaven, that he is a merciful God; if we come unto him in all humility as Benhahads' Servants did unto Ahab, with Sackcloth on our bones, and ropes about our heads, beyond all Peradventure he will save our lives, for he giveth grace unto the humble, as he beholds the proud a far off, and scatters them in the imaginations of their hearts; yea he so respects the meek Spirit; that he can least abide him of all other that is most contrary to him, and therefore is haughtiness so the object of his fury; nor doth any sin more than it, provoke him to take vengeance; the second Conclusion arising from the Impulsive cause of Tires judgement, Pride and glory. 2 That that chiefly seems to move God to 2. Impulsive. Pride and glory. inflict punishment is Pride and Glory. Though I confess there were other faults in Tyre as well as Pride, that moved the Lord to take vengeance on her; As first, a rejoicing at jerusalem's calamity, Ezek. 26. 2. (which she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. might have forborn for that ancient league that was between King Solomon and Hiram King of Tyre, (King. 5.) Secondly, Imposture and iniquity in her Traffic Ezek. 28. 18. Thirdly, Delivering the whole Captivity to Edom, and not remembering the brotherly covenant, Amos 1. 9 Fourthly, Robbing God of his silver and gold, joel 3. 5. and the like. Yet the chief and principal 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 having his heart lifted up, and for being so proud, as that he said, he was God, and sat in the seat of God. Which Pride, (described to be, A perverse and inordinate desire of a man's own excellency) seemeth a thing wholly irregular, a breaker of all rank and order, impatient of the state and place wherein God hath set it, still arrogating to its own glory, derogating from his. And it shows its self (saith Gregory the Great) four manner of ways. First, when arrogant men think the good they have, proceeds from themselves. Secondly, when they yield 'tis from above, but given for their own merits and deserts. Thirdly when they vaunt, as if they had that, which they have not. Fourthly, when despising others they would seem to have, what they have in some singular manner. Now in which kind soever of these, proud Tyre advanced her Peacock plumes, and gave the Almighty an affront, she could not choose but greatly provoke his wrath and indignation against her; for so soon as ever she came into the number of the haughty, she was one of those that are an abomination unto him, Prou. 16. 9 and on whom his eyes are set to humble them, 2 Sam, 22. 28. As all sins urge him to take vengeance, so Pride (it seemeth) especially; and that, probably, for these reasons. First, Because 'tis a mother sin. Secondly, because a notorious sin. Thirdly, because the most heinous sin. Fourthly, because a manifold sin. 1 'tis a mother sin, in that all other offences arise out of it, as branches from their root, or streams of water from their fountain: and that two manner of ways; directly, and indirectly; directly, all sin's spring from Pride, because they all aim at the same end at which Pride doth, man's own excellency: and indirectly, all spring from Pride, because she contemneth, and trampleth under foot that divine law, in which is the forbidding of them all. 2 'tis a notorious sin, because it so impudently declareth itself: For whereas other offences cover their faces in darkness, fly the presence of God, desiring to be hid from his eyes; Pride, being brazen faced, walks up and down the open streets, taketh pleasure in the light, and so jets and struts it before the Almighty, as if she meant to outbrave him to his face. 3 'tis the most heinous sin, in that, whereas in every offence there is an Aversion from the Creator, as the formality of it, and a Conversion to the Creature, as the materiality; though in respect of the latter, Pride be not the greatest sin, because height, the proud man's aim, carrieth not the greatest repugnancy unto moral good; yet in respect of the former, to wit, the Aversion from the Creator, 'tis; for whereas in other sins a man turneth from GOD, either through ignorance, or infirmity, or desire of some other good, or the like, Pride hath its aversion from him, only because 'twill not be subject to him, and to his rule. 4 Lastly, 'tis Peccatum multiplex, a manifold sin, because whereas other vices set only upon those virtues, by which themselves are destroyed, Luxury batters Chastity; Anger, Patience, and the like; Pride raiseth itself not against any one, but against all, and as a general and pestilent disease corrupts them all These are the Devilish qualities of damned Pride, and therefore where ever you find it in persons, or in places, you may attribute their ruin to nothing more. If Moab be as Sodom, and the children of Ammon as Gomorrah, even a breeding of Nettles and Saltpits, and a perpetual desolation, that they have for their Pride, Zeph. 2. 10. If Edom be brought down to the ground, 'tis because she hath exalted herself as the Eagle, and made her nest among the Stars, Obed. 4. And if Capernaum be thrust low into Hell, 'tis because she was lifted up high unto Heaven, Math. 11. 23. 'twas this Pride was Lucifer's sin, the Son of the Morning, which made him from prime of Angels become prince of Devils; and therefore he never doubted, if he once could but work in Adam and Eve that proud conceit that they should be like gods, but 'twould be enough to make them die like men. While Pride is climbing up, it never thinks of coming down, therefore Satan worketh that sin in man of all other, that his ruin, as 'tis certain, so it may be sudden, and seize upon him at unawares; he knoweth they that swell with arrogance must burst at last, and when they least think of it; and that they (who ambitiously climb over other men's heads, will soon fall, and break their own necks. To this end he puts a man into a vain of exalting himself as Haman; or of bragging, as Nabuchadnezzar; or of revelling, as Belshazzar, that presently even amids his Pride and jolsitie he may feel some strange downfall; And feel it he shall, little hope is there of escaping, for if there be any weapons in the Armoury of heaven, any creatures at God's command on earth, any Viols of wrath to be poured forth, then look to thy Crown, Pride, for thou shalt be sure to have thy hairy scalp smitten. Though a man were as the Signet of Gods own right hand, as a Frontlet between his eyes, as a Chain about his neck, yet thence and thence will he soon pluck him, if he once begin to be proud, and with Ephraim to kick with the heel; Pride shall have a fall. Well therefore may it be painted with a wry neck, not so much scornful to look on men over the shoulder; as indeed, to see how fast shame and destruction cometh after. Now if such be the danger of Pride, and if it so move God to inflict punishment on it, how dareth it so frequently jet up and down the streets, and not fear the heavy hand of heaven? How cometh it to pass there are such troops of Gallants, every where met, so printed, powdered, perfumed, so kemmed and trimmed that a hair may not stand awry? Who Absalon-like are so curious of their beauty, that they will rather endure three disorders in their lives, than one in their locks? How cometh it that they so ruffle it in their Silks and Velvets? Cloth of Gold and Tissue? That they carry Houses, and Lordships, Lands and livings, Yea sometime Tithes and Offerings on their backs? And wear clothes to that value on one day, as was wont to to keep good Hospitality a whole year? How cometh it that young Landlords to maintain their Pride here in the City, depopulate sundry Villages in the Country? Turn many ancient Tenants children a begging, and yet keep no house to relieve them with a morsel of bread? How cometh it that where their Grandfathers gave daily alms to the fatherless and widow? and were content to let poor families renew their States and Copy-holds, making the eye which saw them bless them, and the ear which heard them give witness unto them? How cometh it (I say) that there now the sons of these men engross all tenements into their own hands, as fast as they fall, and never care for being better members of the Commonweal, then to starve others while they fare deliciously themselves? Again, if great be the danger of pride, and if it seem chiefly to move God to inflict punishment, how cometh it that our women build such turrets and castles on their heads, with braided hair and gold put about? How cometh it that they so put down the wanton daughters of Zion for bonnets, and cawles, and round-tires, and head-bands, and veils, and wimples, and crisping pinns, and tablets, and carerings, and rings, and mufflers, and sweet balls, and bracelets, and glasses, and fine linen, and hoods, and lawns, and such like vanities, whereat devils laugh, and good men bite the lip? I deny not but there is necessitas personae, as well as necessitas naturae, a rug or a mantle doth not befit a Lady or a Princess, though it cover nakedness, and keep away cold, as well as a gown of Satin, or Velvet; but yet the excess of apparel even in such great personages (though it be far more tolerable in them then in those of the lower sort) is unwarrantable; and the Lord will visit them for it, though Princes and Kings children. Zeph. 18. But let me farther question, how cometh it that some women rest not so in gay and gorgeous clothing, but (as being weary of their sex) are ready to step in to man's apparel, a thing (I dare say) never heard of in Tyre, and I am sure, an abomination to the God of Israel, Deut. 22. 5. Again, how cometh it that some painted Iezebels seem discontent with Gods own workmanship? and (being desirous to mend what he hath made) put Art a plaster upon Nature? What do they with their oils? 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 rosy cheeks in a modest face, than all these unnatural daubings can, where the forehead is impudent. O the intolerable pride of these times, and of the age wherein we live! And when (I wonder) will these painted walls think of repenting, and sorrow for sin? when with Mary Magdalen, will In fontem frontem, atque in flamina lumina vertit. they make their eyes their basin, their tears the water, their hair the towel, to wash and wipe their Saviour's feet? They may not enter into such a mournful exercise, 'twill presently discolour their fresh varnished countenance: therefore in their repentance, they (forsooth) will have silks for saceloath, oils for tears, and sweet powders for ashes: but if there be a God in heaven, let them be sure, he will visit for these things. But (perhaps) you will say; these, all this while, are the Chapmen of Tyre and their dainty minions, 'tis far otherwise with her Merchants and the City Matrons, more humility is found in Citizens, and in their wives more modesty: God forbid else; and yet some of them have their pride too, and such as is not to be endured; for, are not some Merchants ready to kiss their own hands, and to sacrifice to their own nets, when for their happy return from some dangerous voyage, and for their prosperous increase of wealth, they should ascribe all unto the Lord? Again, are not some Merchants in such pomp and bravery, as exceeds their place, and so clad with riches, as is beyond their rank and calling? Cannot we see pride peeping through their ruffs and sets, through their iaggs and cuts, as Diogenes saw Aristippus vanity through a gash of his cloak? Is there not pride in apparel? pride in gesture? pride in gate? pride in speech? in almost all their actions pride? And as for their wives and daughters, have not some of them forgot to attire themselves as Sarah did, and other holy women, who trusted in God, having the hidden man of the hart uncorrupt, and a meek and quiet Spirit which is before God, a thing much set by? 1 Pet. 3. 4. Nay, have they not forgot, how that their own mothers by being grave and stayed matrons, soberly and modestly attired, were once the ornament and renown of this place, whereas themselves by daubing their faces & dressing their heads, as jezebel did, and then looking out of their windows, or sitting at their doors to entrap Solomon's fool as he passeth by, become a shame and dishonour unto the famous City that bred them? Yet so it is; but if there be a God in heaven: let them be sure, he will visit for these things. And if he take the matter into his hand, His punishment shall not beat the air, but work for some end, and effect throughly what it goeth about, 'twill stain 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 final cause of Tires judgement, (the 3. Final cause. staining, the bringing into contempt.) God's punishment beateth not the air, but etc. 'twill stain) that is, profane, violate, destroy, the pride of all glory) that is, the Pride of all Tires glory, though she be so proud, as if she had the pride of all the world in her, and (because the scorner must be paid in his own Coin, be also scorned) this more; 'twill not barely slain, 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 bravery. 'tis very miserable to be but degraded, and thrown down from a high conceit of ones own excellency, but, over and above to have scorn, and derision, and contempt added, is intolerable; yet thus, and thus far proceeds God in punishing, rather than his stroke shall fall light, and seem to be idle. for when he once begins, he will also make an end, though he send plague upon plague, affliction upon affliction, as he dealt with Pharaoh, and the Egyptians, till they ctied out, We die all, Exod. 12. He first warneth, then threateneth; threateneth, then decreeth; decreeth, then punisheth; punisheth at first lightly, but afterward to purpose: Is he (think you) as man that he should lie? or as the Son of man that he should go back? Hath he said, and will he not perform? hath he determined, and shall it not come to pass? and when he brings it to pass, will he do it imperfectly, and to halfs? No, he goeth through with what he enterpriseth, not only meets with Pride's periwig, and haileth it from her crown, but continueth tugging at her frizzled Locks, till he bring her to the ground, and to be trampled under feet; First, he will Stain the Pride of all glory, and then bring into contempt all the Honourable of the earth. I might here fairly fall into a point, which I touched upon before, to wit, God so aptly fitting punishment unto sin: For (as I told you) if Tyre taking upon her to be a joyous City, a crowning City, and therefore melting and dissolving into pleasure, yielding herself wholly over unto niceness and delicacy, (as those that are in King's houses) should for that her wantonness be fitted with pain, and have hardness enough provided for her, insomuch that her own feet should carry her a far off to sojourn: then no marvel if when she groweth stately, and proud, scorning and contemning others, the Lord fit her here in like manner for that too, even Staining the pride of all her glory, and bringing into 〈◊〉 〈◊〉 both be honourable, and all the honour ●… sojourn, the dainty City shall be carried on her own feet to sojourn, the proud City shall have the pride of all her glory stained, and the contemning City shall have all her honourable brought into contempt: The medicine is rightly made for the malady, the salve excellently fitted for the sore. But I am loath to harp twice on the same string, and that the rather, because I presume, that whatsoever is wanting in the prosecution of this, or any other point, which I have touched upon, may sufficiently be supplied, by your more private and retired Meditations. Well then; you see, what Pride must look for, even to be stained, what Glory and honour must expect, even to be brought into contempt; that painted Harlot shall be sure, not only to be pulled and haled out of her high throne, but so violently hurled out of it, that there shall be no stay, nor footing for her, till she come down, down, unto the ground; let her carry the matter never so fairly, and soothe up herself, with never so many flatteries, yet end she must, in that which she can least abide, contempt. Wherefore (Beloved) in the fear of God, give me leave thus to bespeak you; Ye Merchants of Tyre that are as so many Princes, and ye, her Chapmen, the Honourable of the earth, as you desire this place, wherein you live (whose antiquity is of ancient days) should yet long abide a joyous City, and a crowning City; as you desire she may still flourish more and more here at home, to the admiration of Strangers; and that her own feet never carry her a far off to sojourn; as you desire the continuance of your own plenty, and prosperity in her, and that you may be able to hold up your heads with credit in the world; as you desire to avoid disgrace, (the staining of your glory, and the bringing your honours into scorn and contempt) shun pride, & arrogance, embrace humility and meekness. God hath blest you with riches, and honours, and friends, and with what not? and so he did Tyre; With riches, She heaped up Silver 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 Traffic) almost with all Nations, Eeck. 27. But she had a quality that spoilt all, (and I could wish 'twere not found in you) she waxed Proud. God is exceedingly offended with Pride in whomsoever he finds it; but especially (it seemeth) with Pride in Merchants; and that may be, because he cannot endure they should so forget what they sometime were, and from ●ow mean place most of them have been raised. One (whose Family was poor in Manasses, and he the least in his Father's house) came up hither villing to labour for his living, and began the world with a very little, rose up early, went to bed late, and did eat the bread of carefulness; now (perhaps) God hath given him a stately House, and a Shop full of wares, diverse Tenements, and rich Revenues, many manservants, and Maidservants at his command, so that the lot seems fallen to him in a fair ground, and he hath a goodly Heritage; but shall he therefore advance his crest, and grow proud? Another was once in as ill a case as his Saviour Christ, though the Foxes have holes, and the Birds of the air have nests, yet he had not so much as a house to put his head in; but since that time, perhaps, God hath enlarged his room, increased his border, given him a goodly habitation here in the City, and Lordly Manors in the Country, a Ship or two at Sea, and rich commodities on the Land, so that in peace and plenty he enjoyeth whatsoever heart can wish; with his staff only came he over the River, as jacob; now God hath given him two Bands: But shall he therefore advance his Crest, and grow proud? Nay rather, as Agathocles, who of a Potter was Fictilibus canâsse ferunt Agathoclea Regem. made a Prince, still remembered his former mean place: so should you think of yours, and with all humility thanke God for so bettering your states. As the Wiseman bids you Remember your end, so do I your beginning, and you shall never do amiss. The Philosopher saith, rich men are naturally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lovers of God, fearing to displease, because they have somewhat to lose: which Satan understood well enough, when he said, job feared not God for nought, but because he had made a hedge about him and blessed the works of his hands, and increased his substance in the Land, job 1. 10. O then shake not off your Natures you that are rich, and abound in wealth, but be ye lovers of God still, Though you lie where you may suck your fill at the sweet dugs of a fruitful I'll, though you inhabit a second Paradise upon earth; yet swell not with Pride, nor grow big, be not high minded but fear; and Divitusque sinum, deliciisque larem. so the God of peace be with you all, and so prosper you in the way of life, that from this joyous and crowning City below, you may be made free Denizens of the new jerusalem above, and from being princely Merchants and Chapmen on earth, you may be Kingly Saints sitting on thrones in Heaven. To God the Father, God the Son, etc. FINIS.