THE BVRTHEN of TYRE. ISAI 23. 7. 8. 9. 7. Is this your ioyous Citie, whose Antiquitie is of ancient dayes? Her owne feete shall carry her a farre off to soiourne.
THE BVRTHEN of TYRE. ISAIAH 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.
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 Oliue leafe of peace in the Doues mouth,
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 Mouth,
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.
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.
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
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. Loe Here 1 Tires glory, and 2 Her Judgement. Her glory lies
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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
but also with Forraiue dignity, Chapmen as well as Merchant's, her Merchant's At home Princes, her Chapmen from abroad, The honourable of the earth. Her judgement is Set forth
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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.
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.
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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.
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 (Says my Prophet) of ancient days.
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So past the Records of memory was this Cities Original, that eitherlike, Fame, - Caput inter nubila condit, it seemes muffled and wrapt in the clouds,
So passed the Records of memory was this Cities Original, that eitherlike, Fame, - Caput inter nubila condit, it seems muffled and wrapped in the Clouds,
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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,
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,
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and Iustin only before the sacke of Troy, about Iepthas time, (both making Sidon the faire mother of Tyre a farre fairer daughter) they are rather to be vnderstood of her reaedifying and repayring, then of her first founding;
and Justin only before the sack of Troy, about Jephthah 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;
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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,
as it would ill beseem this Famous city vainly to brag of her Antiquity, or of her Founder Brute, father of Britany, who (this 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,
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,
they think, that must presently sweep all away before it, as did Kishon, that ancient River Kishon, Judges 5. 21. But in true judgement, it little skills,
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.
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.
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,
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 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,
or pitying her misery, as indeed insulting over her calamity, and upbraiding her pride, the cause of her fallen) 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,
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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.
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.
they 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.
they that dwelled in her, and that dealt in Traffic with her, were so enriched (Says my Prophet) by her Merchandise, that they Come not behind the greatest Personages of the earth, Kings, Princes, Nobles.
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.
the admiration of whose wealth and glory brought forth the word Tyrant (King, then noting Majesty, not cruelty) so that Cynias Phyrrhus his Ambassador, might Far better have called Tyre then Room, Ciuitatem regum, A city of Kings.
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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,
What place in the world could show such a Shop of Wares, as she does, Ezekiel 27? Which the city that so had the harnessed of the River for her reuenewe,
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,
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, Ezekiel 28. 13? Whose Prince,
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,
but this Tyre 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, beside her, could have stood in Emulation with that Queen of nations,
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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,
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 Jezebel: outward ornament enough, wealth,
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.
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, practice of virtuous actions.
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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 yet other seeming Jewels (of little or no valve) much Set by, he can tell Tyre, that her temporal blessings, without blessings spiritual, Are but a fair preface to foul ruin;
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& 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.
& that she is a joyous city, a crowning city, whose Merchant's 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 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,
O Consider this, and lay it to heart, all you that inhabit the like joyous city, (for who, in this point of flourishing Estate, sees not Londons face in Tires looking glass?) Flatter not your selves with your wealth and pomp,
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like Gedeons, 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,
like Gedeons, wet with the due of heaven, and all the ground dry round about. Dream not of secure possessing the Fortunate Islands, nor of being begirt with the Sea,
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Know rather that the Christian Armour, Faith and Rightcousnes, and the Churches Weapons, Prayers and Teares, must be your best bulwarke against destruction.
Know rather that the Christian Armour, Faith and Rightcousnes, and the Churches Weapons, Prayers and Tears, must be your best bulwark against destruction.
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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,
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,
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,
Strangers 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 Siō,
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 have lately extended your Cities wings, as if you meant to make her fly over a good part of this Island, and by sumptuous buildings have perfected her beauty;
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;
Not only the Kingdom of heaven is like a Merchant man, seeking goodly Pearls, Mathew 13. But even the Church is a Ship of Merchant's, 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: Ioseph was a Merchant of Corn;
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,
yet offer to sell a year to thy neighbour for ten in the hūdred? wilt thou, whose own soul must be saved by the constant exercise of a painful Ministry, sell thousāds of Souls to the Devil, by putting a hireling over the flock of Changed? Princes & Nobles either should not be such broking merchant's,
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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,
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,
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.
though (in most bargains they make) they venture the woeful end of Ananias and Zaphira, Acts 5. (the First Exampl 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.
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.
This to be hoped, there Are not many Merchant's, that deal in such deceitful manner, let those that do, take heed they, with their money, perish not together.
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and by what meanes of 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:
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:
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,
It was sweet Music in her ears to hear tell of her glory, it will be a sharp Corasiue, to her heart to hear mention of her judgement. That distilled down like the honey,
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,
for Ezekielem who names Nebuchadnezzar, Ezekielem 26. Prophesieth there of the same thing, as Here does Isaiah. So it was, that that mighty Monarch having newly sacked Ierusalē, the crowning city of Iudea, soon Set vpó her rival Tyre of the Tribe of Asher: where After three Years Siege,
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and hee 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 he shall take her multitude, and take her spoil, and take her prey, and it shall be the wages for his army, Ezekiel 29. 19. Thus when God Punisheth, he Punisheth to purpose;
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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;
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;
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,
Suppose Nebuchadnezzar were already entered into Phoenicia, and even now labouring to join Tyre unto the shore, from which it was distant seuen hundred paces, nevertheless three Years siege,
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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.
for the Prophet deals not so roundly with her, as Ionas did with Nineveh, Yet forty days and Nineveh shall be destroyed, but gives her almost as much time to Repent as Noah did the old world, well High a hundred Years.
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O the patience and long suffering of the Almighty, so bearing with sinners, and so willing to spare, that hee would euen be glad to see his plagues preuented by our conuersion;
Oh 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;
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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.
but still labour to mend rather then 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 spilled.
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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,
Comfort ye, Comfort ye my people will your God say, speak comfortably to Ierusalem, Isaiah 40. 1. But when he is forced to take vengeance, he hangs back,
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.
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.
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,
If his judgement, At any time, make towards us, this not with Jehu's furious March, 2 King. 9. but with an offer First of Peace, Deuteronomy 20. 10. and if peace refused, force it the faster on,
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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 NONLATINALPHABET, 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;
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. Oh man endeavour to be like thy Maker, and be thou merciful, as thy heavenly Father is merciful;
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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 against God I examine not so strickly as I might,
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. It 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 Charities sake, things committed against God I examine not so strickly as I might,
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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;
For with God this 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;
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And here we may take a suruey of the degrees 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 Here we may take a survey of the Degrees in the burden of Tyre, and in them see the wonderful Wisdom and justice of God; Wisdom in so aptly fitting punishment unto sin,
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therefore tis threatned those houses should shortly spew out their Inhabitants, and that is the first degree, Banishment; Shee should bee carried to soiourne.
Therefore this threatened those houses should shortly spew out their Inhabitants, and that is the First degree, Banishment; She should be carried to sojourn.
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Tyres nicenesse was Sybariticall, her tender delicacie would be rowed on the water in Boates and Barges, hurried vp and downe the streers in Chariots and Coaches,
Tires niceness was Sybaritical, her tender delicacy would be rowed on the water in Boats and Barges, hurried up and down the streers in Chariots and Coaches,
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Shee could not (forsooth) abide forraine 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,
She could not (forsooth) abide foreign 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,
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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.
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.
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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 those loving arms which have be 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,
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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,
Isaiah 3. 24. In like manner, if Tyre will dissolve and melt into pleasure, if she will needs give her self over to niceness and delicacy, let her be sure, she shall be fitted with pain,
From consideration of which iudgement here threatned, some (neuer looking vnto Sinne the true cause of Tyres sicknesse,) will perhaps, tel you of the reuolutions of times,
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,
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,
As Physicians make the threescore and third year of men life a dangerous Climacterical to the body natural; so will Statists make the fiue Hundredth year of a city,
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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,
or Kingdom, as dangerous to the body politic. But I wonder, who hath ever felt a Cities languishing pulse, who hath discerned her fatal diseases? found her Critical days? Does she wax weak,
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 heavy, and old, and shriveled, 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,
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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.
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.
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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;
What brought the deluge on the old world? what called for fire and brimstone on Sodom and Gomorrah? What destroyed Ierusalem, and her glorious, Temple (the wonder of the earth?) What brought Nineveh, and other famous Cities to ruin? Was it the power of numbers? Was it Plato's multiplying the Suns retrograde motion by twelue? Was it any dire aspect of the heavens? any malignant conjunction of Stars and planets? No;
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;
but seeing she chosen rather to flatter and sooth up her self 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 workes, and the Prophets threatning ended in performance; no longer then menacing that God will ouerthrowe, ouerthrowe, ouerthrowe; but he doth it indeed;
words, At last, proceeded into works, and the prophets threatening ended in performance; no longer then menacing that God will overthrown, overthrown, overthrown; but he does it indeed;
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,
this a Prophecy, and I am neither Prophet, nor prophets son, Therefore all I say unto you, is what daniel said unto Nebuchadnezzar, The dream be to them that hate you,
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.
if in her ruin, you would but seem to read your own, that by Others harms you might Learn to beware, would be the Happiest application of a Text, that ever was made.
You knowe that like sinnes 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 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. This true you Are yet At ease in Sion, and trust in the mountain of Samaria;
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,
you drink Wine in bowls, and anoint your selves with the chief ointments, Amos 6. But Are you certain of the Continuance of this your happiness? Can you secure your selves 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,
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 third;
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;
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.
Whither your Sins be the Sins of Sodom, Pride, Idleness, and fullness of bred, Ezekiel 16. 49. or the Sins of Samaria, Pride, and drunkenness, Isaiah 28. 1. or the Sins of Tyre, Pride, and insulting over God's People.
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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,
yet may they be washed away with unfeigned tears of Repentance, as Naaman the Syrians leprosy with the waters of Iordan; Oh Therefore in the Fear of God, bethink your selves while you have time,
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,
Where is now Tanis? and Dumah? and Babylon? and Nineveh? and Moab? and Ierusalem? and Carthage? and Corinth? and No? and Sidon? they Are all equaled to the ground,
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and they in number three. 1 The Effficient or Autor of it, the Lord of 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,
and they in number three. 1 The Effficient or Author of it, the Lord of 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,
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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;
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;
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whereupon our Prophet (doubting 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,
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,
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 NONLATINALPHABET The Lord of Hoasts hath decreed it, did not headily and hastily rush vpon it,
He never mentions to her the arm of Flesh, she would have sleighted 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 this The Lord of Hosts hath decreed it, did not headily and hastily rush upon it,
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he whose word is all one with his work, and that can with the same facility doe a thing as determine it, yet NONLATINALPHABET decreed before he executed;
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;
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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,
as he went down to see whither Sodom had done according to the cry, before he decreed, Gen. 18. Now of all the Sins that urge him to Decree vengeance,
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, but workes for some ende,
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,
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;
lets men live as they list, and if vengeance, At any time, do overtake the wicked, this not long of him but of Chance or Fortune, or the counsel and power of man, or the like;
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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,
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, makes peace,
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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,
For this not Chance that domineereth in this inferior world, nor Are things whirled about on Fortune's Weeele, but the Lord is he that Judgeth the Earth, His own Heritage,
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Whether any euill befall a Priuate man (euill I meane still of punishment, of which GOD is Author, not of fault, of which he is auenger.) Whether (I say) any euill befall a Priuate man, or a Publique person, or a Family, or a City, or a Kingdome, or the whole World, He, he, it is,
Whither any evil befall a Private man (evil I mean still of punishment, of which GOD is Author, not of fault, of which he is avenger.) Whither (I say) any evil befall a Private man, or a Public person, or a Family, or a city, or a Kingdom, or the Whole World, He, he, it is,
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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,
2 On a public person. Nebuchadnezzar must be driven from men, and his Dwelling, till seuen times pass over him, must be with the beasts of the field,
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.
and will Cut off from Ahab him that pisseth aghast 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.
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.
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 (Says 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.
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,
but neither of them is more then the Hammer or the scourge, or the rod of the Almighty, only doing that instrumentally, which he himself does principally, Oh Ashur the rod of my wrath,
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;
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? Does 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;
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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,
delight to see streams of blood? In a word, does that Father of Mercies please himself with Wars? and Captivities? and Wounds? and Slaughters? and Deaths? and Funerals? are such voices as these befitting him? Slay every man his brother,
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and euery man his companion, and euery man his neighbour? Exod. 32. 27. Those mine enemies, which would not that I should raigne ouer them, bring hither,
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,
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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;
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;
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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;
nor is the God of the old Testament more cruel, then 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 Iudge. Cuius & amanda bonitas (saith Saint Augustine) & timenda seueritas, with whom there is mercie, but so that hee may be feared.
but he that warneth as a Father, is the same that decreeth as a Judge. Cuius & amanda bonitas (Says Faint Augustine) & timenda seueritas, with whom there is mercy, but so that he may be feared.
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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,
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,
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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;
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;
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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:
assure thy self he sees thy works, hears thy words, understands thy thoughts long before; he is about thy paths, and about thy Bed, and spieth out all thy ways:
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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,
That which thou dost in secret he sees openly, and what thou plottest, and contriuest on thy Bed by night, in the dark Closet and Cabinet of thy heart, is to him as clear as the Sun At nooue day,
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.
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.
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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, Iosh. 10. and they fight from heauen,
Exod 14. Fire comes 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, Joshua 10. and they fight from heaven,
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,
as this 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,
the second Conclusion arising from the Impulsiue cause of Tyres iudgement, Pride and glory. 2 That that chiefly seemes to mooue God to inflict punishment is Pryde and Glory.
the second Conclusion arising from the Impulsive cause of Tires judgement, Pride and glory. 2 That that chiefly seems to move God to inflict punishment is Pride and Glory.
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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,
As First, a rejoicing At Ierusalems calamity, Ezekiel 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 Ezekiel 28. 18. Thirdly, Delivering the Whole Captivity to Edom,
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,
Yet the chief and principal was Pride: as appears both by this my Text, and by the 28. of Ezekielem, Where the Prince of Tyre is challenged by God for having his heart lifted up,
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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 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 men own excellency) seems 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.
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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.
Secondly, when they yield this from above, but given for their own merits and deserts. Thirdly when they vaunt, as if they had that, which they have not.
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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;
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;
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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,
for so soon as ever she Come 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,
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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,
directly, and indirectly; directly, all Sins spring from Pride, Because they all aim At the same end At which Pride does, men own excellency: and indirectly, all spring from Pride, Because she contemneth,
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and trampleth vnder foot that diuine law, in which is the forbidding of them all. 2 Tis a notorious sinne, because it so impudently declareth it selfe:
and trampleth under foot that divine law, in which is the forbidding of them all. 2 This a notorious sin, Because it so impudently Declareth it self:
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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;
Because height, the proud men aim, Carrieth not the greatest repugnancy unto moral good; yet in respect of the former, to wit, the Aversion from the Creator, this;
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;
4 Lastly, this 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;
These are the Diuellish qualities of damn'd Pride, and therefore where euer you finde it in persons, or in places, you may attribute their ruine to nothing more.
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.
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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,
and a perpetual desolation, that they have for their Pride, Zephaniah 2. 10. If Edom be brought down to the ground, this Because she hath exalted her self as the Eagl, and made her nest among the Stars, Obed. 4. And if Capernaum be thrust low into Hell, this Because she was lifted up high unto Heaven, Math. 11. 23. It this Pride was Lucifers 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 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,
if he once could but work in Adam and Eve that proud conceit that they should be like God's, but would be enough to make them die like men. While Pride is climbing up, it never thinks of coming down,
And feele it hee shall, little hope is there of escaping, for if there be any weapons in the Armory of heauen, any creatures at Gods command on earth, any Viols of wrath to be powred forth,
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,
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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.
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 fallen.
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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,
how dareth it so frequently Jet up and down the streets, and not Fear the heavy hand of heaven? How comes it to pass there Are such troops of Gallants, every where met,
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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,
so printed, powdered, perfumed, so kemmed and trimmed that a hair may not stand awry? Who Absalom - like Are so curious of their beauty, that they will rather endure three disorders in their lives, then one in their locks? How comes it that they so ruffle it in their Silks and Velvets? Cloth of Gold and Tissue? That they carry Houses,
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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 ancient Tenants children a begging,
and Lordship's, Lands and Livings, Yea sometime Tithes and Offerings on their backs? And wear Clothes to that valve on one day, as was wont to to keep good Hospitality a Whole year? How comes 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,
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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 yet keep no house to relieve them with a morsel of bred? How comes it that where their Grandfathers gave daily alms to the fatherless and widow? and were content to let poor families renew their States and Copyholds, making the eye which saw them bless them,
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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,
and the ear which herd them give witness unto them? How comes it (I say) that there now the Sons of these men engross all tenements into their own hands,
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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,
how comes it that our women built such turrets and Castles on their Heads, with braided hair and gold put about? How comes it that they so put down the wanton daughters of Syon for bonnets, and cawles, and round-tires,
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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 good men bite the lip? I deny not but there is Necessity personae, as well as Necessity naturae, a rug or a mantle does not befit a Lady or a Princess, though it cover nakedness,
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but yet the excesse of apparel euen in such great personages (though it be farre more tolerable in them then in those of the lower sort) is vnwarrantable;
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;
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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 comes 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 men apparel, a thing (I Dare say) never herd of in Tyre, and I am sure, an abomination to the God of Israel, Deuteronomy 22. 5. Again,
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,
how comes it that Some painted Jezebels seem discontent with God's 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,
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And when (I wonder) will these painted walls thinke of repenting, and sorrow for sinne? when with Mary Magdalen, will 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:
And when (I wonder) will these painted walls think of repenting, and sorrow for sin? when with Marry Magdalen, will 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:
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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.
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.
these, all this while, are the Chapmen of Tyre and their dainty minions, tis farre otherwise with her Merchants and the Citie Matrons, more humility is found in Citizens,
these, all this while, Are the Chapmen of Tyre and their dainty minions, this Far otherwise with her Merchant's and the city Matrons, more humility is found in Citizens,
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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,
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 Merchant's in such pomp and bravery,
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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 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 jags and cuts,
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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,
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 forgotten to attire themselves as Sarah did,
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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 staining, the bringing into contempt.)
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 staining, the bringing into contempt.)
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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,
God's punishment beats 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,
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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.
'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 Merchant's, and of the Land of her bordering neighbours too, her proud Chap men, if they imitate Tyre in her bravery.
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as 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;
as he dealt with Pharaoh, and the egyptians, till they ctied out, We die all, Exod 12. He First warneth, then threatens; threatens, then decreeth; decreeth, then Punisheth;
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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,
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 her self wholly over unto niceness and delicacy, (as those that Are in Kings houses) should for that her wantonness be fitted with pain,
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and all the honour • … 〈1 line〉 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:
and all the honour • … 〈1 line〉 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:
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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;
Ye Merchant's 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;
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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;
and Gold as the mire of the streets, Zechariah 9. 3. With honours, her Merchant's 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;
•astly, with Friends, she was confederate (by reason of her Traffic) almost with all nations, Eeck. 27. But she had a quality that spoiled all, (and I could wish it not found in you) she waxed Proud. God is exceedingly offended with Pride in whomsoever he finds it;
But shall hee therefore aduance his Crest, and grow proud? Nay rather, as Agathocles, who of a Potter was made a Prince, stil remembred his former meane place:
But shall he Therefore advance his Crest, and grow proud? Nay rather, as Agathocles, who of a Potter was made a Prince, still remembered his former mean place:
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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,
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,
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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 Paradise vpon earth;
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;
and 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 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 Ierusalem above,
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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. FINIS.
and from being princely Merchant's and Chapmen on earth, you may be Kingly Saints sitting on thrones in Heaven. To God the Father, God the Son, etc. FINIS.
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