The holy court in five tomes, the first treating of motives which should excite men of qualitie to Christian perfection, the second of the prelate, souldier, states-man, and ladie, the third of maxims of Christianitie against prophanesse ..., the fourth containing the command of reason over the passions, the fifth now first published in English and much augemented according to the last edition of the authour containing the lives of the most famous and illustrious courtiers taken out of the Old and New Testament and other modern authours / written in French by Nicholas Caussin ; translated into English by Sr. T.H. and others.

ISAIAH. JEREMIAH.

[illustration]

[illustration] portrait of the Prophet Isaiah

ISAIAH THE PROPHET

[illustration] portrait of the Prophet Jeremiah

IEREMIAH THE PROPHET

THe Prophet Isaiah hath engraved his spi∣rit in his Book, and cannot be commen∣ded more advantageously then by his works. He that would make him great Elogies after so sublime a Prophecy would seem to intend to shew the Sun with a torch. The things that are most excellent make themselves known by themselves, as God and the Light; and I may say, all the words that this divine Personage hath left us, are as many characters of his Im∣mortality.

It is with a very just title that we put him amongst the holy Courtiers, for he was born at the Court of Judea, and some hold that he was the nephew of King Amasiah. This birth so elevated, and so many fair hopes which might flatter him to make him follow the course of the great ambitions of the world, did no way shake the force of his spirit. It was a soul con∣secrated to things Divine, that sacrificed the first fires of his youth by the most pure flames of Angels. Ne∣ver did Prophet enter into that Ministery with more authority and disposition of heaven.

He had a sublime vision, in which he saw the Majesty of God seated upon a Throne of Glory envi∣ron'd with Seraphims, that were transported through the admiration of his greatnesse. God in person crea∣ted him his Prophet; the Seraphim, a messenger of the sovereign power, purified his lips with a Carbun∣cle, from whence proceeded a celestiall fire, that if he had got any pollutions at the Court, where tongues are so free, they might be taken away by that sacred touch. He offered himself to God with an heart full of chearfulnesse, to carry his word before Kings and Subjects, without fearing their menaces or their furies. And he acquitted himself all his life time worthily of that duty, and prophesied more then fourscore and ten years, not ceasing to exhort, to counsel, to rebuke, to instruct, to comfort, and to perform all the exercises of his charge.

His Eloquence is as elevated as his birth; he speaks every where like a King, with a speech firm, lofty, and thundering, that passes all the inventions of man. When he threatens and fore-tells the calamities of Na∣tions, it is so much lightning kindled by the breath of Seraphims that proceeds out of this Divine mouth that pierces the rocks, that shakes the mountains, that crushes the highest cedars into dust, the nations into fear, and the Kings into respect.

When he comforts, they are rivers of milk and ho∣ney that flow from his tongue, and spread themselves with incomparable sweetnesses into afflicted hearts. When he describes the perfections and the reign of the Messias, they are the amorous extasies of a spirit melted by the heats of Jesus that strikes, burns, and penetrates him more then seven hundred years before his Birth.

The holinesse of his Life marched alwayes hand in hand with his Doctrine; He was a man, dead to all worldly things, that lived but by the raptures of his deified spirit. He loved singularly the poor, and com∣forted them in all their necessities. He spake to Kings and reproved their sins with an heroick constancy wor∣thy of his Bloud and Ministery.

At the same time, as Romulus began the Court of Rome, Isaiah saw that of Judea, where he experimen∣ted great changes and strange diversities according to the revolutions of humane things. He passed his youth under his uncle Amasiah who was at first a Prince good enough, and very obedient to the voyce of the Prophets; for when he had enterprised a migh∣ty warre with the Idumeans, he raised two armies, one of his own people, and the other of the unbelieving Israelites which he had invited to his aid; but when the Prophet told him that he did not well to make use of the Arms of Israel that was impious and sepa∣rated from the true God; he discharged them freely, although he had already paid an hundred thousand men, and contenting himself with his own troops, gave them battel, which he gained with great ad∣vantages.

But it is a strange thing, that by taking the Idume∣ans, he took also their Gods to worship them in Jeru∣salem,

and made himself an arm of hay with the prop of these imaginary Deities that had in nothing profi∣ted their adorers. A man of God that prophesied in those times rebuked him sharply for it; but he deman∣ded who made him the Kings Counsellour, and threat∣ned to slay him, if he did not learn to hold his peace. The other, without being afraid, denounced against him that he should come to some ill end, and left him by flying from the Court. After which, this misera∣ble Prince fell into a reprobate sense, was taken in war by his enemy the King of Israel; his capitall city was laid waste, the Temple and his palace pillaged; there was no more that remained to him but a shamefull and miserable life which his own subjects tare from him by a wicked conspiracy.

Ʋzziah his son and Isaiah's cousin-german was set on his fathers Throne at sixteen years of age, and reigned a very long time with a reign peaceable enough. He built some cities, and fortified others, set in order an Arcenall stored with good arms, enterprised wars against the Philistims, which he ended happily enough. He defeated also the Ammonites and the Arabians, which made incursions upon his territories, and renowned himself by famous victories. He em∣braced also willingly his rest in season, and addicted himself in the time of peace to husbandry.

The conversation of his dear cousin that began to prophesie the seventeenth year of his Reign, contribu∣ted many good effects to his government. But as he saw himself enjoy a long Reign, with abundance of favours from heaven, he became very absolute in his will, and would joyn the high-Priest-hood to the Royalty. For he took the censer, entred into the Tem∣ple, presented himself at the Altar of Perfumes, to burn Incense after the manner of the Priests, and al∣though the high Priest Azarias opposed him stoutly, he desisted not from that attempt, till such time as by a manifest punishment from heaven he found himself on a sudden touched with a leprosie, which appeared on his face, and rendred him hideous, and out of know∣ledge, which made the Priests (animated by the judge∣ment of God that had intervened thereon) chase him from the Temple; and he was constrained to retire himself unto an house out of Jerusalem, having left the administration of his Kingdome to his son.

This change was very sensible to the Prophet that had loved him tenderly, and supported the interests of his house; but on the other side, it was a comfort to him to see that he had a sense of his fault, and had reduced himself voluntarily unto the obscurity of that life for the chastisement of his sin.

His example ought to serve for a terrour to the Secular Powers that will encroach upon the Ministery of the Priests, and break the barriers that Providence hath established for the differencing of the Spirituall and Temporal Authority. There is need sometimes but of a little tongue of Earth to separate two seas, and to keep them in good intelligence, but if one should go and cut it off, they would mix themselves and make a great deluge. So may we say, that the wisdome of God hath put certain bounds between the Priests and the Kings, which keep the affairs of the Church and of the State in a good temper; but when certain young Abiram's interpose themselves to confound these Powers, they overflow the banks, and make wastes prejudiciall to mankind.

After the death of Ʋzziah, Jotham who was already fitted for businesse, took the government with title of a King, and making a strong reflexion upon the deportments of his grandfather and of his father, ex∣tracted from thence a most excellent lesson, ruling his subjects with great moderation so that the Prophet Isaiah had nothing to do with him.

But he left an abominable son named Ahaz that quitted the God of his fathers, renewed the Idolatries of the most corrupted of his Predecessours, took the false Religion of the Kings of Israel, caused statues to be planted on the mountains and on the hills, offer∣ed Incense to them, made his children passe through the fire, and consecrated them to Idols; which drew the wrath of heaven upon him and upon his people which was beaten with a thousand scourges and most great calamities.

The Prophet Isaiah saw all these storms falling down upon the miserable Judea, and ceased not to fore∣warn them, and to arm himself with a mouth of fire against the disorders of that wicked Prince; but it was without much effect, he being so much cor∣rupted.

Who would ever have thought that of so bad a fa∣ther should have been born so excellent a son as Heze∣kiah, who was instructed by Isaiah, and followed to∣tally the course of his will and counsels so Divine, so wholesome; and wiped out the blot that his father had imprinted upon the Altars of the living God, and made the true Religion flourish again, which seemed altoge∣ther extinguished in the confusions of an abandoned age! He brake down all the Idols that that unhappy Ahaz had erected. He dissipated the profane Groves planted on the mountains for the exercise of his abo∣minations. He did not pardon so much as the bra∣zen Serpent that Moses had caused to be set up to a good end, although the Idolaters had afterwards abused it.

He commanded that the Temple should be purifi∣ed and cleansed by the Levits, together with the Ta∣bernacle and sacred Vessels, polluted by his predeces∣sour. He renewed the order of the Sacrifices, and the Quoires of Singers dedicated to the praises of God; he rallied all the faithfull people to celebrate the Passe∣over and the other solemne Feasts amongst the Jews. This Reign was a golden Age, and a true school of Wisdome, when the Prophet and the King conspired with a wonderfull accord in the service of their great Master. Isaiah ceased not to produce sound thoughts; and that which was wholesomely thought on by that holy man, was stoutly executed by the courage∣ous piety of this good King. He laboured in all things for the honour of him on whom do depend all Crowns, and God also laboured powerfully for him, doing more businesse in one night then the arms of iron and steel could have done in ten years.

Every one knows how Sennacherib the King of the Assyrians came to lay siege before Jerusalem with a prodigious army, against which there was no humane resistance. He sent a certain man named Rabshakeh in an Embassage to King Hezekiah, who vomited out blasphemies, and proposed to him conditions shamefull to his reputation, and impossible to all his powers. All the people were in an affright, expecting nothing but fire and sword. The King covered with sackcloth implores the heavenly assistance, and sends the chief Counsellours of his State to the Prophet Isaiah, to turn away this scourge by his prayers. The holy man, in that confusion of affairs wherein one could not see one onely spark of light, encourages him, animates him, and promises him unexpected effects of the mercy of God. The Prophecy was not vain, for in one onely night the Angel of God killed an hundred fourscore and five thousand men in the Army of the Assyrians by a stroke from heaven and a de∣vouring fire, which reduced them to dust in their guild∣ed arms. This proud King was constrained to make an ignominious retreat, and being returned to Niniveh

the capitall city of his Empire, he was slain by his own children. This is a manifest example of the ami∣able protection of God over the Holy Court, who de∣fended his dear Hezekiah by the intercession of the Prophet as the apple of his eyes.

He expressed yet another singular favour to him in a great sicknesse, caused by a malignant ulcer, of which (according to the course of nature) he should have died: and therefore Isaiah went to see him, and without flattering him, brought him word of his last day, exhorting him to put the affairs of his State in order. This good King had a tender affection to life, and being astonished at that news, prayed God fer∣vently with a great profusion of tears, that he would have regard to the sincerity of his heart, and to the good services that he had done him in his Temple, and not to tear away his life by a violent death in the middle of its course. The heart of the everlasting Fa∣ther melted at the tears of that Prince, and he ad∣vertised Isaiah, who was not yet gone out of the Palace, to retread his steps, and carry him the news of his recovery.

He told him from God that he should rise again from that sicknesse, and within three dayes should go up to the Temple ro render his Thanks-giving. Fur∣ther, he promised him that his dayes should be aug∣mented fifteen years, and that he should see himself totally delivered from the fury of the Assyrians, to serve the living God in a perfect tranquility. The King was ravished at this happy news, and desired some sign of the Divine will to make him believe an hap∣pinesse so unhoped for. Isaiah for this purpose did a miracle, which since Joshua had not been seen nor heard, which was to make the Sun turn back, so that the shadow of the Diall which was in the palace, ap∣peared ten degrees retired, to the admiration and ra∣vishment of all the world. And to shew that the Prophet was not ignorant of Physick, he caused a Cataplasme composed of a lump of figs to be ap∣plyed to the wound of the sick man, whereby he was healed, and in three dayes rendred to the Temple.

This miracle was not unknown to the Babyloni∣ans, who perceived the immense length of the day in which it was done, and their Prince having heard the news of it, sent Embassadours to King Hezekiah to congratulate his health, and to offer him great pre∣sents; whereat this Monarch, that was of an easie na∣ture, suffered himself to be a little too much transported with joy, and out of a little kind of vanity made a shew of his treasures and of his great riches to those strangers; which served much to kindle their covetous∣nesse. And therefore the Prophet, who was never spa∣ring of his remonstrances to the King, rebuked him for that action, and fore-told him that he made Infidels see the great wealth that God had given him, through a vain glory which would cost him dear, and that ha∣ving been spectatours of his treasures they had a mind to be the masters of them, and that at length they should compasse their design, but that it should not be in his time. This Prince received the correction with patience, and took courage, hearing that the hail should not fall upon his head, passing over his to his childrens.

Manasses his son succeeded him, a Prince truly abo∣minable, who wiped out all the marks of the piety of his father, and placed Idols even in the very Temple of the living God. All that Idolatry had shown in sacriledges, cruelty in murders, impudence in all sort of wickednesses, was renewed by the perfidiousnesse of this man abandoned of God. Poor Isaiah that had governed the father with so much authority had no credit with the son; this tygre was incensed at the har∣monious consorts of the divine Wisdomes that spake by his mouth, and could no more endure the truth then serpents the odour of the vine.

Yet he desisted not to reprehend him, and to ad∣vertise him of the punishments that God prepared for his crimes; whereat this barbarous man was so much moved and kindled with fury, that he commanded that this holy old man that had passed the hundreth year, should be sawn alive by an horrible and extraordinary punishment.

O Manasses! cruell Manasses, the most infamous of tyrants, and the most bloudy of hang-men! this was the onely crime that the furies themselves even the most enraged should never have permitted to thy sal∣vagenesse. This venerable Master of so many Kings, this King of Prophets, this prime Intelligence of the State, this Seraphim, this instrument of the God of Hosts, to be used so barbarously at the Court by his own bloud, after so many good counsels, so many glori∣ous labours, so many Oracles pronounced, so many Di∣vine actions so worthily accomplished! All the Militia of heaven wept over this companion of the Angels, and the earth caused fountains to leap up to bedew her lips in the midst of her ardent pains. His Wisdome hath rendred him admirable to the Learned; his Life inimi∣table to the most Perfect; his Zeal adorable to the most Courageous; his Age venerable to Nature; and his Death deplorable to all Ages.

JEREMIAH.

BEhold the most afflicted of Holy Courtiers, a Prophet weeping, a Man of sorrows, an heart alwayes bleeding, and eyes that are never dry. He haunted not great men but to see great evils, and was not found at Court but to sing its Funerals, and to set it up a tomb.

Yet was he a very great and most holy person that had been sanctified in his mothers womb: that began to prophecy at the age of fifteen years; a spirit sepa∣rated from the vanities and the pretensions of the world, that was intire to God, that lived by the purest flames of his holy love, and quenched his thirst with his tears. He drank the mud of bad times, and found himself in a piteous Government in which there was little to gain, and much to suffer.

After that the cruell Manasses King of Judea had been spoiled of the Sceptre, and led prisoner into Baby∣lon, chained as a salvage beast, he was sensibly touched with his affliction, and made a severe repentance, being cast with his irons into a deep pit, where he converted himself to God, with bitter sorrows and roarings of heart that made him obtein a pardon of his sins, even so far as to restore him his Liberty and his Crown. He behaved himself exceeding well the rest of his dayes, destroying that which he had made, and repairing that which he had destroyed. But he left behind him a wic∣ked son, who having imitated him in his vices, followed him not in his repentance. It was the impious Amon, who was neverthelesse the father of the holy King Josi∣ah, who began to reign at eight years old, and was go∣verned by the good and salutary precepts of the Pro∣phet Jeremy who took him into a singular affection.

This good Prince consecrated the first fruits of his government by the extirpation of Idolatry, which he detested alwayes by words, and combated by an inde∣fatigable zeal. He never took any repose till he had caused the Idols in Jerusalem and in the neighbouring places to be beat down, plucking up all those abomina∣tions even by the root. He had sworn so capitall an en∣mity with impiety, that he persecuted the authours of it even to the grave which the condition of our mor∣tality seems to have made as the last sanctuary of na∣turall liberty, yet he caused the bones of those that had heretofore sacrificed to Idols to be burnt upon the same Altars as had been prophaned by them. After that he commanded that the Temple should be purged, and that the order of the sacrifices and of the praises of God should be there carefully observed.

The reading of a good book found in the Temple had so powerfully wrought upon him that he assem∣bled his people, and caused it to be read in presence of all the world, with fear and trembling at the threat∣nings conteined therein against the impious. Then he conjured all the company there present to renew in the sight of God the oath of fidelity, and to promise him never to depart from his Laws and his commandments, which was performed. There was a re-birth of a quite other world under the reign of this wise Prince that re∣joyced the heart of the Prophet Jeremy; but he tasted a little honey, to drink afterward a cup of wormwood.

Josiah was now come to the flower of his age and of his brave actions, having reigned more then thirty years in a mervellous policie and great tranquility, when Pharaoh Necho King of Egypt making war against the Assyrians would passe through Judea, which gave some fear to this good Prince as well for the oppression of his subjects that were menaced by the passage of a great army, as not to give cause of discontentment to the King of Assyria, and therefore he bestirrs himself to resist him and to oppose his passage.

It is the misery of little Princes to be engaged in the differences of greater ones, as between the Anvill and the Hammer; they cannot favour the Party of the one but they must render themselves the sworn enemies of the other, and Neutrality renders them suspected to both. It is a difficult passage, where whatsoever In∣dustry one brings to it, one often leaves behind the best feathers of his wings. Josiah without advertising the King of Assyria that the Party would not be main∣tainable if he sent not a powerfull Ayd, arms sudden∣ly against a mightier then himself. Necho sends to him his Embassadours to tell him that he meant no harm to his Person or to his State; that his design was against another King whom he went to combate by the orders of Heaven; that God was with him, and that if he endeavoured to stop his passage evil would betide him for it. Notwithstanding these pressing spee∣ches Josiah goes out to meet him, and as he was come to coping with his adversary, at the very beginning of the mingling he was wounded mortally with an arrow, and commanded his Coachman to draw him out of the combate, which he did, and as he was put in his second charriot which followed his charriot of war after the fa∣shion of Kings, he gave up the ghost without finding a∣ny remedy to divert the sharpnesse of that fatall stroke. His body was brought back to Jerusalem all bloudy, and the mournings for his death were so sensible and so piercing that it seemed as if there had been an univer∣sall sacking of the whole City.

Never Prince was so beloved, never any more pas∣sionately lamented, nor is there to be found any one a∣mong all the Kings of Judea that had lesse vices, and more zeal for the honour of God; his life was with∣out spot, his reputation without reproach, and to say truth, his goodnesse was as it were the breath that all the world did breathe. Poor Jeremy was so cast down at a death so suddain, that he lost all his joyes, and be∣gun then, according to S. Jerome, to make those sad la∣mentations that have engraved his grief on the memo∣ry of all men.

To question why so good a King after so many acti∣ons of Piety was killed by the hand of an Infidell, as an old suit that humane curiosity hath commenced a∣gainst providence from the begining of the world; Some (said Plinie) thrive by their wickednesse, and others are tormented even by their own Sacrifices: But who are we to think to draw the curtain of the Sanctuary before the time, and to know the reasons of all that God does, and permits in the world? For one virtuous Prince that is afflicted in the accidents of humane things, we shall find alwayes ten wicked ones that have ended miserably; and yet we cease not to quarrell with the or∣dination of heaven. By what contract is God to make his servants alwayes winne at play and war? Must he do perpetually miracles to make himself be thought what he is? What wrong did he do Josiah if, after a reign of one and thirty years, conducted with great suc∣cesses, and an universall approbation, he dy'd in the bed of valour defending his countrey and rendring proofs of the greatnesse of his courage? What injury was it to have given him the honour to carry the hearts of all his subjects to his grave, and to spread the glory of his name through all ages, and all the living? After that we have seen in histories 100 Tyrants dye, almost all in a row,

of hideous and bloudy deaths; we come again to King Manasses, who after he had shed so much bloud passed out of this life by a death peaceable enough; we return to Herod, and Tiberias, and to Mahomet, who died in their beds, as if they had been great Saints of fortune canonized by their happinesse.

Alas, what is the life of these and of their like! to be stabb'd every moment in the heart, and in the publick opinion; to be cursed of a million of mouths every hour of the day; to remain shut up in the en∣closure of a palace walls, as old owls, and to have no other pleasure but to make fire and bloud rain upon the heads of men! What contentment to wax pale at every flash of lightning; to tremble at every assault of the least disease; to prepare poisons and haltars for every change of fortune; to live for nothing but to make men die; and to die for nothing but to make the devils a spectacle of their pains! Is this it that deserves the name of felicity, and the admiration of the world?

After that Josiah had drawn tears from the eyes of all the Kingdome, the people honouring his me∣mory, set his son Jehoahaz upon the Throne, who reigned but three moneths, because that Nechoh puft up with his victory, that would not suffer them to think of making a King without his consent, came and fell upon Jerusalem, and carried him away prisoner into Egypt where he died of displeasure and bad usage. He took his brother Eliakim or Jehoiakim to put him in his place, and to make him reign under his authority. But Nebuchadonozor who esteemed himself the God of Kings could not endure that the Egyptian should intermeddle with giving Crowns, came to besiege Je∣rusalem with great forces, and having won it, carried away the miserable Jehoiakim captive into Babylon with the flower of the city, and the sacred vessels of the Temple when he reckoned yet but the third year of his reign.

It was a pitifull thing to see this infortunate King in chains after a dignity so short and so unhappy; but this so lamentable a change moved his adversary to compassion, who released him upon condition of a great annuall tribute. He discharged it for the space of three years by constraint, his heart and inclinations leaning alwayes towards Egypt, and never ceasing ta∣citely to contrive new plots. Besides, he so forsook the service of God, and abandon'd himself to the im∣piety of the Idolaters, that the admonitions and menaces of the Prophet Jeremy that had fore∣told him of a most tragicall issue had no power upon his spirit.

And therefore Nebuchadonozor returned the eleventh year of the reign of this unhappy King, and having conquered him again, caused him to be assassinated, and his body to be cast on the dunghill for a punish∣ment of his rebellion. He permitted his son Jehoiachin, otherwise Jechonias to succeed him; but scarce had this disastrous Prince reigned three moneths before this terrible Conquerour transported him, with his mother, his wives, and servants, and made him feel in Babylon the rigours of Captivity after he had robbed him of all his treasures, and drawn out of Jerusalem ten thou∣sand prisoners of the principall men of all Judea; so that this deplorable Realm was then between Egypt and Babylon as a straw between two impetuous winds incessantly tossed hither and thither without finding any place of consistence.

Nebuchadonozor made a King after his own fancy, and chose Zedekiah the uncle of Jehoiachin who was at last the most miserable of all the rest. Here it it that Jeremy received a good share of the sufferings of his dear countrey, and found himself intangled in very thorny businesses, in which he gave most excellent counsels that were little followed, so resolute were the King and Nobles to their own calamity. He had been very much troubled under the Reign of Jehoia∣kim: for as he was prophecying one day aloud of the ruine of the city of Jerusalem, and the entire desola∣tion of the Temple, the Priests seized upon his person, and caused the people to mutiny against him out of a design to make him be torn in pieces. But it chanced by good hap that some Lords of the Court ran to ap∣pease that tumult, before whom Jeremy justified him∣self, and protested that it was the Spirit of God that moved to fore-tell those sad disastres, for the correction of the sins of Jerusalem, and that the onely means to shelter themselves from the wrath of heaven, was seri∣ously to embrace repentance; and told them that it was in their hands to do him Justice, and that if they used him otherwise, they would shed innocent bloud that would rebound against them and the whole city. Those Courtiers judged that there was nothing in him worthy of death, and delivered him from the hands of those wicked Priests that were ready to assassi∣nate him; there being no persecution in the world like to that which comes from sacred persons when they abuse their dignity to the execution of their revenge.

After this shaking, command is given him again to hold his peace, and to remain shut up in a certain place without preaching or speaking in publick: which was the cause that he dictated from his mouth his thoughts and conceptions to Baruch his Secretary com∣manding him to read them in a full assembly of the people, which he did, without sparing the great and principall men to whom he communicated them, so that this passed even to the ears of King Jehojakim, who would needs see the book, and when he had read three or four pages of it, he cut it with a penknife, and cast it into the fire, commanding that Jeremy and his Secretary Baruch should be apprehended. But God made them escape, ordaining that that deplorable King that had despised his Word and the admonitions of his Prophet should fall into that gulf of miseries that had been fore-told him.

The same abominations ceased not under the Reign of Zedekiah, and Jeremy resumed also new forces to fight against them, and to publish the desolations that should suddenly bury that miserable Nation; then Pa∣shur one of the principall and of the most violent Priests caused the Prophet to be brought before him to repre∣hend him, for that he ceased not to fore-tell evils, and to torment all the world by his predictions. Whereupon he entred into so great a wrath against the innocent, that without having any regard to the decency of his dignity, he stroke him, and not content with that, caused him to be clapt in prison, and chains to be put upon him.

This Divine personage seeing himself reduced to that captivity for having brought the Word of God, and being left (as it were) to himself to do and suffer according to nature and humane passions, was seized with a great melancholy, and made complaints to God which parted not but from the abundance of love that he bare to him.

Ha! what! (said he) my God, have you then de∣ceived me? And who doubts but that you are stronger then I? Who am I to resist you? You have made me carry your word, and to speak boldly your adorable truths to Kings and Peoples, and for this I am hand∣led as an Imposture, and as the dreg of nature, and the reproach of the world. Behold what I have gain∣ed by serving you with so much obedience and fide∣lity. Often have I said by my self, I will obey the Magistrates, I will hold my peace, and remember no

more the thoughts that God reveals to me, nor speak any more in his name: but then I selt a fire boiling in my heart that was shut up in the marrow of my bones, and I fell into a swoon, and could not endure the vio∣lence of my thoughts without unloading my self by the tongue, and publishing that which you inspired in∣to me. And for this, behold me reduced to irons. And have I not good cause to say that which miserable men use to say, That the day of my nativity, in regard of originall sin, and so many calamities that spring from that source, is lamentable and cursed, and that it were to be wished that the womb of my mother that bare me had been my sepulchre? Wherefore did I come out of the bowels of a woman to be a spectatour of so many sorrows and so much confusion?

The Saints speak sometimes like men, according to the sense of the inferiour part of the soul, especially when they see themselves overwhelmed with great evils; but God raises them up immediately, and makes them resume the tongue of heaven.

As the Prophet was deploring his miseries in that dark prison, God gave lights and remorses to his persecutour that came the next day to deliver him, ei∣ther through some compassion, or because he had at∣tempted that beyond the limits of his authority. The prisoner instead of expressing some kind of weaknesse spake more boldly then before, fore-telling even to Pashur that he should be led captive into Babylon, and that he should die there, the other not daring to enter∣prise any thing against him.

After that very time, Jeremy betook himself to the Palace to speak with the King and with the Queen his wife, to advertise them of the utmost misery that mena∣ced their Crown, if they did not make an entire conver∣sion to God to give an example to their Subjects. Be∣sides this, he gave some State-counsel, and told the King, that since God had permitted that he should be subdued by the Arms of the King of Babylon that had put him on the Throne, and to whom he had pro∣mised Faith, Homage, and Tribute, he should do well to keep his promises inviolable, rather then to adhere to the King of Egypt, and expect the assistance of his Arms. This was the most important point of State, that concerned the safety of all the kingdome.

Neverthelesse, King Zedekiah, whose spirit was a little soft, hearkned to the advice, and took sometimes fire, but it was but for a little time, he being no way constant in his good resolves. When he saw himself menaced with a siege by the King of the Babylonians, he was affrighted, and inclined a little to his side; but assoon as he perceived that he diverted his arms another way, he brake his promised faith, being weary of the rigour of the Tributes that the other exacted of him. Thereupon, Jeremy ceased not to publish, that it was an errour to expect that the army of Pharaoh King of Egypt which was reported to be upon its march to help Jerusalem should do any good, that it should return upon its own steps without enterprising any thing: that Nebuchadonozor was not so farre off, but that in a small time he would render himself before the city to besiege and win it: That it was a decree of God, and although the Army of the Chaldeans should be defeated, yet those that remained (though wounded and sick) should be sufficient to take Jerusalem aban∣doned of the Divine protection.

When he had spoken this publickly, he resolved to retire himself for a time, and to go into the countrey; but he was taken at the gate of the city by Irijah that accused him falsly, and said that he was going to render himself to the army of the Chal∣deans; whereupon, he carried him under a good guard to the Magistates; who having beaten and ill used him, sent him to prison, where he remained many dayes without consolation.

At last, the King having heard of what had hap∣pen'd to him, caused him to come secretly to him, and spake to him, to conjure him to tell the truth, whether those Predictions that he ceased not to sow in the ears of all the world were Revelations from God; whereof the Prophet assured him again, and gave him some good incitement to incline to the most wholesome counsels. Poor Jeremy seeing this Prince use him kind∣ly, said unto him,

Alas, Sir, what have I done, and in what have I offended your Majesty to be used as a rogue by those that usurp your authority? What crime have I committed by telling you the truth? Where are your false Prophets that said, that there was no need to fear the coming of Nebuchadonozor, and that he had other businesse to dispatch? is he not at length come to verifie my Prophecies? Since you do me the honour at present to hear me, My Lord and my Master, hearken to my most hum∣ble request, and grant me a courtesie that I de∣sire of you in the Name of God, which is, that I may no more return into the prison out of which your Majesty hath caused me to be drawn; for, the continuation of the evils that I have suffered there is able suddenly to tear my soul from my body, and it will be but a grief to you to deliver me to death for having given you counsels of life and safety.

The King was softned by the words of the Prophet, but he was so timorous that he durst not take the boldnesse to cause a prisoner to be delivered by his ab∣solute authority, fearing the reproaches and out-cryes of those that would have the upper end in all af∣fairs. He caused onely the goaler to be bid to use him a little kindlier, taking him out of the black dun∣geon, to give him a place more reasonable, and to have a care that in that great famine of the city he should not want bread.

This was executed, and he staid some time at the entrance of the prison with a little more liberty, during which, he spake again to those that visited him, and said freely, That there was no way to escape the sacking of the city, but by rendring themselves to the Chaldeans. This made Pashur and his com∣plices incensed again with a great wrath, and speak insolently to the King, that Jeremy might be delivered to them, publishing that he was worthy of death, that he was a seditious fellow that did nothing but make the people mutiny, and separate them from their obedience to him.

The miserable Zedekiah that had let these men take too high an ascendent upon his person had not strength of spirit enough to resist them, but against his consci∣ence abandoned his poor Prophet to them, although it was with some regret. These wicked men having taken him, let him down with cords into a deep pit of the prison, which was full of mire and filth, where he expired the remainder of his deplorable life, and had dyed there of miseries, if God had not raised him up a protectour, of whom he never so much as dreamed.

There was in the Kings house a famous officer, an Ethiopian by Nation, and a man of heart, who hear∣ing of the cruelty that was used against the Prophet, took pity on him, and said boldly to the King, What (Sir?) can your Majesty well approve of the rigours that poor Jeremy is made to suffer for doing the function of a Prophet? It well appears that his ene∣mies would have his skin, for they have let him down with ropes into a deep dungeon, where it

is almost impossible to breathe. There is danger if this good man dyes by this ill usage that you are guilty of his death, and that this may draw some wrath of God upon your Majesty. He spake this with so good an ac∣cent, that the King was moved, and gave him charge to take thirty souldiers, and to draw him thence, which he did quickly, casting down to him old linnen raggs to put under him, that he might not be galled by the cords when they should make him ascend out of the bottome of that hideous prison.

When he was plucked up again the King had ano∣ther time the curiosity to see him, not in his Palace but in some secret place of the Temple, where Jeremy spake to him with much fervency and tendernesse telling him that the onely means to save his person, his house, and all the City was to render up himself to Nabuchodono∣sor, and that if he refused to do it, he and all his would be destroyed. The King answered that he was afraid to commit himself to the King of Babylon, lest he should deliver him to his rebellious subjects that had fallen from him to the enemy. Jeremy replyed, That he need not fear any such thing, and affectionately beseech'd him to have pity on his own soul, on his wife and on his children for otherwise there would happen a great misery. This poor Prince feared to attempt this against the opinion of those that governed him, and to scatter them by this means from his party. Nay he was afraid even to be seen with Jeremy, and recommended to him very much to keep secret that discourse, and to tell no body that he had spoken to him about State affairs. He was sent back to Prison that he might not make the se∣ditious mutiny, and all that he could obtein, was, not to be plunged again in that pit from whence he had been delivered.

In the mean while Nabuchodonosor after a long siege carryed the city of Jerusalem which was taken about mid-night, the enemies being entred by a breach that no body perceived. Zedekiah much amazed betakes himself to flight with his wife and children, and a few men of war about him, taking his way through night, darknesse, affrights, fear, and a thousand images of death. The Chaldeans had notice of his retreat, and caught him on the plains of Jericho, where he was im∣mediately forsaken of his men, and left with his wives and little children that sent out pitifull cryes through the apprehension of servitude and death.

He was carried away from thence to Riblah, where Nabuchodonosor was expecting the issue of that siege. This unfortunate Prince was constrained to present himself before the frightfull countenance of a barbarous King puffed up with his victories and prosperities, who loaded him with reproaches and confusions, up∣braiding him with his rebellion, his ingratitude and unfaithfulnesse: he would willingly have been ten foot under ground before he suffered such indignities, think∣ing himself sufficiently punished, by having lost his crown and liberty.

But this cruell Conquerour would give other satis∣factions to his revenge; for after he had a long time di∣gested his gall, and thought on the means that he would use to punish him, he causes his children to come before him, and commands the Hangmen to murther them in the fathers sight. These poor little ones seeing the glit∣tering sword now ready to be plunged in their bloud cryed out for mercy, and called pitifully upon the sad name of their father that had no other power but to suffer his calamity. The sword passes throught the bodies of his children to find his heart who dyed as many deaths as nature had given him gages of his marriage.

He expected that the sword stained with the bloud of his dear progeny should have ended his life and griefs; but this inhumane Tyrant having left him as much light as was needfull to illuminate his misery, af∣ter that he had filled himself with this lamentable spe∣ctacle, caused his eyes to be plucked out by an execrable cruelty, and having commanded him to be put in great and heavie chains caused him to be carried into Baby∣lon where he ended his miserable life; and in his Person ended the Kingdome of Judea that had subsisted since Saul four hundred and fourscore years.

Nabuchodonosor having heard the narration that was made of Jeremy and the good counsell that he had given to his King esteemed him highly, and gave charge to Nebuzaradan the Generall of his Army to give him content, whether he had a mind to go to Babylon, or whether he would stay in his own countrey. But to shew he sought not the splendour of greatnesses, he chose to make his abode amidst poor Labourers and Vine-dresses that were left after the sacking of the City, the better sort being transported into Babylon.

He was recommended to Gedaliah who was settled Governour of those miserable Reliques of the people by Nebuzaradan; but when this Gedaliah was mur∣thered seven moneths after his creation, Johanan that was one of the principall men, counselled the Jews to quit that miserable land, and to follow him into Egypt. Jeremy opposed it, and foretold misery to all those that should go thither; but instead of believing him they dragged him along by force either to afflict him, or to prevail over his Prophecyes. He failed not to pro∣phesy the desolation of Egypt that was to bend under the arms of Nabuchodonosor, whereat his countrey∣men found themselves incensed, and fearing lest he should draw some envy on them, stoned him in a sedi∣tion. The Egyptians hearing talk of the life and pre∣dictions of this great personage made account of him, and set him up a Tomb, where God to honour his ser∣vant did great miracles, chasing away by his ashes the Crocodiles and serpents. Alexander that flourished two hundred years after him admiring those wonders caused his reliques to be transported into Alexandria, where he caused a magnificent Sepulchre to be erected for him, as the Alexandrian Chronicle reports. Behold how virtue persecuted in its own house finds a prop with strangers, and even veneration amongst the Infi∣dels; God using all sorts of instruments to honour the merits of those that have rendered him proofs of a perfect faithfulnesse.