1 IT was the saying of a Roman Senator , who thought himselfe well seene in matters of State , Parvi sunt arma foris , nisi sit consilium domi ; Armes are of little availe abroad , without a wise Councell at home , to give them instructions : but the wise King , part of whose words these of my text are , saw a great way farther and layes his foundation much deeper , parvi sunt arma foris , parvi consilium domi , nisi sint preces in Templo ; Councell of State or Councell of warre , armes at home , or armies sent abroad by their directions , with their best instructions , adde little to the security and safety of State and Kingdome , without prayers in the Church , or house of God . And for this reason although he had now erected a goodly Temple , with as Princely and cheerfull a heart as his Father David had built an Altar , unto the name and honour of the God of Israel , yet he thought it no Sacrilege , no robbery at all to intend a publique and perpetuall benifite to the State and Kingdome , from this glorious worke . So compatible are Royall intentions of Gods honour , with desires of Gods blessings temporall upon the people committed to their charge , that this wise King ( even whilst he dedicates this great house unto his God , for a peculiar habitation wherein he would be pleased to place his name ) yet consecrated withall as a Sanctuary , for every afflicted soule , to be more then an Arsenall for warre as a Magazine of medicines and remedies for all manner of wounds , or diseases incident to the body publique .

2 God had given this young King a large talent of Princely wisdome , and the spirit of government in an extraordinarie manner ; and of this extraordinarie wisdome and spirit one speciall part it was to know that it was not in the power of man , not within the compasse of any wisdome ( though participated from aboue ) to direct his owne wayes , much lesse the wayes of others aright , least of all to give successe to their best directions . As the skill of Pylots is best knowne in a storme , or dangerous passage : so is the wisdome of Rulers best tried in perplexity , or distresse . The best proofe or triall which Solomon could give of his wisdome in this case , was the knowledge to frame his petitions aright to the God of wisdome and Lord of Hosts . This whole Chapter is no other then an Anatomy Lecture of the diseases and wounds of Kingdomes and Common-weales , publiquely read by Solomon for the instruction of Princes and Rulers that should come after him . It is the glory of a King , as this King elsewhere obserues , to finde out a secret , and to punish iniquity when it is found out , ( though committed in secret : ) and to render to every man according to the equity of his cause , being made knowne , is the duty of a Iudge : but in as much as many controversies of right and wrong , must be determined by oath , if men will be so destitute of the feare of God , as to sweare falsly ; or to contrive their owne gaine and others harmes by perjury , what Iudge can help ? what Prince can remedy men by this meanes distressed ? Yet Solomon begins at this inward sore , or secret corruption , the remedy he seekes from the searcher of mens thoughts and hearts . So he prayes 2. Chron. 6. 22. 23. If a man Sinne against his Neighbour , and an oath be layed upon him to make him sweare , and the oath come before thine Altar in this house . Then heare thou from Heaven , and doe and Iudge thy servants by requiting the wicked , by recompensing his way upon his owne head and by iustifying the righteous , by giving him according to his righteousnes . To recompense the wayes of this wicked man upon his owne head is one of the mercies which in conclusion he beseeches the Lord to shew unto his people , for crudele est hîc misericordem esse . Though mercy be alwaies good , yet the better it is , the worse it is placed upon such pestilent members . As great a cruelty to shew pitty upon the perjur'd , as to pamper or cherish any joynt or member of the body , wherein the Gangrene or other deadly spreading sore hath got possession or roote . From this internall imbred corruption he proceeds unto more publique and grievous wounds , or diseases usually made by causes externall , as when Israel shal be overthrowne before their enemies . v. 25. When the heavens shall be shut up , and the earth be without raine . v. 26. When there shal be Famine , Pestilence , mildew , Grashoppers or Caterpillers . When the enemy shall besiege thee in the Cities . When they shal be afflicted by any Plague or sicknesse . v. 28. The soveraigne remedy for all and every one of these and the like is the very same , and it is this v. 20. 21. Then heare thou from heaven , from thy dwelling place their prayer and their supplications and maintaine their cause , and forgive thy people which haue sinned against thee . v. 29. But what if this people should be led captive into a foraigne land not permitted to repaire unto this house where the Lord had placed his name ? This Solomon foresaw as a matter not impossible , how ample soever his promises unto his father David and his seed might in ordinary construction seeme to be : is there any possible salve for this possible fore ? or can this house ( which he had consecrated to be an house of prayer ) afford them in this case any remedy , when they could not come to pray in it ? yes , the remedy is prescrib'd , v. 38. 39. If they returne to thee with all their heart and with all their soule , in the land of their captivity , whither they haue caryed them captives , and pray toward their land which thou gavest unto their fathers , and towards the city , which thou hast chosen , and towards the house , which I have built for thy name : Then heare thou from heaven &c. Soe then both Prince and people were to pray in this house , whilst they possest this land and city wherein it stood ; to pray towards it when they soiourned in forraigne Coasts , or were detained in the land of their captivity ; to pray towards the place wherein it had stood , in case it should be demolished . So did Daniel , after this house , which Solomon built , was burnt to the ground .

3 ▪ The prerogatives which he petitions might be bestowed upon this house of prayer , were , you see , exceeding great . Was it then any part of his intention in the suite , or of Gods purpose in the grant , to have this house endowed with such ample priviledges , for the use or benefit of Israel only , or of Abrahams seede according to the flesh ? surely Solomon did conceive his prayers out of a perfect and speciall faith , yet the specialty of his faith in Gods promises made unto Israell , or to Abrahams seede , did no way extinguish his charity , or abate his good affection towards others , for he expressely consecrates his house to be an house of prayer , for the use & benefit of all the nations under heaven , though in the first place for Israel . Moreover as touching the stranger which is not of thy people Israel , but is come from a farre country , for thy great names sake , and thy mighty hand and thy streched out arme , if they come and pray in this house , then heare thou from heaven , even from thy dwelling place and doe according to all that the stranger calleth to thee for , that all people of the earth may know thy name and feare thee , as doth thy people Israell , and may know that this house which I haue built is called by thy name . 32. 33. He knew the gracious goodnesse of his God to be in it selfe so great , so truly infinite , that it could not be a whit lessoned towards Israell how farre soever it were extended towards others , as it is extended to all men without exception , insensu divise , though not in sensu composito , it is thus far extended unto all , to the end that they might come to the knowledge of the truth , but not extended , not communicated to such as love darknesse better then light , and falshood then truth . It was then well with Israell , when their charity towards others was like their heavenly fathers love , without factious partiality or respect of persons . It was their seeking to ingrosse Gods promised blessings unto mankind which twice brought that greivous curse upon them , under which at this day they sigh and groane . Now if all the nations on earth had this interest in Solomons Temple , shall we deny any one of what Nation soever the like interest in Abrahams seed , concerning whom the Lord had sworne that in him should all the nations of the earth be blessed ? Thus much of the generall scope or view of this Chap: to retire my selfe unto my text , which is as the center or fittest Angle , for taking the exact survey of this long and fruitfull field .

4 To give you then a briefe comprehension of the principallest and most fundamentall truths , either directly incident into , or naturall emergent out of it ,

First it is taken as granted , by Solomon and it is to us a point of faith , that as well the Calamities as the Prosperities of states and kingdomes are from the Lord ; It is he that giveth life as well to bodyes politique as to naturall . It is he that woundeth , and it is he that maketh whole .

Secondly , no Calamity or wounds of state are in their nature incurable , if this remedy be sought in time ; they grow incurable only by neglect of the medicines in Gods word prescribed .

Thirdly , the only Soveraigne remedy for restoring states and kingdomes diseased and wounded by the hand of God unto their perfect health , is prayer and Supplications to the King of Kings .

The last must be the conditions of the prayers , or qualification of the Supplicants , by whom such prayers as may prevaile with God must be made . Vpon this point Solomon often toucheth in severall passages of this Chapter .

Such of the heathens as were alwayes ready to sacrifice unto their owne right armes for victory inbattle , and unto their owne wit in policy , for the sweet fruits of peace , did often observe certaine surplusses of successe , good , or bad , which they could not account to be the naturall issue , either of their industry , or contrivance ; and whatsoever fell without the mould of their hopes or feares , was attributed to fates , if it were disastrous : to fortune , or chance , if it were good ; now whatsoever the heathens did ascribe to fortune , to chance or fate , or to any other supposed guide of nature or intermedling power in humane affaires all these the wise king ascribes wholy unto his God , he is the God of peace , and yet the God that maketh warre , the Lord of hostes , the God of plenty , and yet the God that sendeth scarcity . The God of our health , and life , and yet it is he which punisheth with plague and sicknesses . Nor are we bound only to derive all extraordinary successe , ( which the heathen gave to fortune and fate ) but ever even the usuall successe of ordinary endeavours , ( be it good or bad ) from his providence . That the heathens did ascribe ordinary successe , ( if it were good ) unto themselves , ( if it were ill ) unto their adversaries or opposites , this was their Atheisme or irreligion . That they ascribed extraordinary calamity , unto fate or chance was their superstition . Vnto both these extreames true religion is alike opposite , and for this reason must ascribe all successe ordinary or extraordinary , good or bad , unto him , who is a God as well of wisdome as of power , as well of peace as of warre . The Egyptian Magitians were enforced to say of some miracles wrought by Moses , Hic digitus Dei est , the finger of God is in this . But if we looke on Gods workes , or our owne with the eyes of faith , the point of his hand is more conspicuous , or more full in matters of ordinary passe or in the usuall course of nature , then in some rare miracles . If the sunne should now stand still in its sphere , as in the dayes of Iosuah it did , the world would be ready to say this is the hand of God , yet it is more impossible that it should move without Gods power then stand still without it , whilest it stood still it was partaker only of his power sustentatiue , but deprived of his power motiue or cooperatiue , move it cannot without the cooperation of his motiue power , nor could it continue moueable , though without motion , for a moment of time , without continuance of his creatiue , and preserving power ; and thus in the continuance of ordinary successe or blessings upon mans endeavours , there is oftimes a greater concurrence of divine communicatiue power , then is requir'd unto successe extraordinary . For the mere substraction of his vsuall cooperation or efficiency from us , or from such as oppose us , makes the successe of the one , or other to be extraordinary , and yet so blind and stupid are we for the most part , that we take small notice of his ordinary presence by his wisdome , power , and providence , without some interpositions of extraordinary successe , unexpected occurrences , or interruption of the ordinary course of time , and nature ,

Did the body of the sunne alway move beyond her Horizon , in such difference from it , as to leaue no evident distinction betweene light and darknesse , we should hardly know , how much our eyes are beholding to it for the use of its light : many happly will be perswaded , that the light to their eyes were sufficient to see withall : God who is the light and life of the world , by whose participation the best faculties of men performe their proper functions , ( as the eye doth its function by the bodily light of he Sunne ) is in his nature invisible ; and hence it is , that few conceive what intire dependance they have on him in all their actions , and consultations , unlesse it please him sometimes to withdraw his guidance or assistance from him ; nor need wee to deny , or question the proper efficacy of any visible or second causes , albeit we ascribe all successe , as well ordinary as extraordinary , good or bad , unto the same God . The matter of most soueraigne bodily medicines is oftimes gathered from the patients gardens : the Phisition infuseth no new quality , or hidden virtue into the simples , or ingredients , yet , inasmuch as he tempers and compounds them , and appoints in what measure and season his receipt shoud be taken , the recovery of health ( though wrought by the efficacy of the medicine ) is wholy ascrib'd to the Phisitians skil , not shared betwixt it , and the naturall qualities of the medicine . Admit of a thousand fighting men , no one mans strength or courage were abated before the day of battle , yet if every one then might be permitted to fight ( as we say ) on his owne head , to come on , and off , at his owne likeing , the multiplication of their severall strength , without a guiding or directing power , might harme themselves , more then their enemies , so that we might truely say , that albeit our army consists of common souldiers , as well as of Commanders , yet the strength of an Army consists not in the strength of limbes , but in the skill and moderation of their Commanders , and in the observance of good orders and discipline . Now beside the especiall dependance which every particular creature hath on the Creators power , in all his motions , attempts or actions , which is such , as no ingredient in any medicine hath on the Physition ; such as no souldier hath on his Commander ; the whole host of creatures , whether sublunary or Celestiall , whether reasonable or reasonlesse , whether animate or without life , is more subordinate to the direction and guidance of the Divine wisdome and providence , then any inferiour can be , to his lawfull , most powerfull , and most esteem'd superiour . Though God doth not alwayes worke alone , but every creature workes in him , and by him in its kind , yet he alone apoints the time , the place , and oportunity of their workings , he alone apoints the issue , which they finally bring forth , he alone doth limit the number of coworking causes or of agents conspiring for the effecting of the end designed by his providence , whence , though in the greatest atchievements joyntly undertaken by man , every man might know his owne and every others strength , his owne and every others projects , which are confederats or coworkers with him , though every one could know all the preparation , which they severally , or joyntly make , what the determinate force , or efficacy of every instrumentall cause , whose help they use ; yet is it never possible , for them to know what other causes or agents the wisdome of God may designe either to hinder them , or to further their enemies in their counterplots . So that all prosperity or calamity of any nation , visibily inflicted by secondary instruments , or agents , is justly ascribed unto the wisdome , justice and providence of God . Can a bird fall in a snare ( saith the Prophet Amos cap. 3. v. 5. ) upon the earth where no ginne is for him ? or shall there bee evill in the city , and the Lord hath not done it ? Men he supposeth are as unwilling to be overtaken with the evill here meant , with malum poenae , with calamity or disaster , as birds are to be caught in a snare . Calamity then is the snare whereinto men by Gods appointment fall , and their owne proiects and devices are the strings which draw this net upon them , when these are contrary to the Councell of the Lord , and if there be no evill of calamity , or disaster in any city , which is not the Lords doing , then certainly , the good which is contrary to this evill , all the safty , welfaire , and prosperity of any nation , is from the Lord , is the worke of his hande .

Ignorance , or want of beleife of this point , was one speciall cause of the miseries which befell the Christian Nations , by the inundation of the Gothes and Vandalls , and other barbarous people , so a sweet and learned writer of those times complaines , Si quando enim nobis prosperi aliquid praeter spem nostram & meritum , Deus tribuit , alius ascribit hoc fortunae , alius eventui , alius ordinationi ducum , alius consilio alius magistro , alius patrocinio , nullus Deo ; & miramur si nobis coelestis manus non praestet , cui quicquid praestiterit derogamus . If God at any time give prosperous successe to our proceedings beyond our hope and merit , on ascribes this to fortune , another to good hope or chance , none to God . We may conclude this point with the Psalmists testimony , Except the Lord build the house , they labour in vaine that build it . Except the Lord keepe the City the watchman waketh but in vaine , Psal. 127. 1. We shall no way pervert his words , if we thus invert or extend their sence . Except the Lord be purposed to ruinate the house , they labour in vaine that seeke to ruinate it , except the Lord delivers up the city into their hands , they that beseige it , beseige it in vaine , and if all endeavours without his ratification of them be vaine , then it is he that doth all in all ; it is he , not the aire , elements , or hoste of heaven , that bringeth scarcity , famine , or pestilence upon the land , it is he , not the enemy , which wounds , or weakens any state or kingdome .

But if all calamity be inflicted by his hand , who can take off what he hath laid on , who can heale where the great Physitian himselfe hath wounded ? But the question is not , what man can doe when any calamity befals him , but rather what he which can doe all things , will have man to doe for himselfe . Now it is not his will that we should in this case sit downe and doe nothing . The ascribing of all the successe of our labours unto him , doth teach us only to abandon all reliance upon our owne endeavours or consultations , not the consultations or endeavours themselves ; It should be the first and last of all our endeavours , carefully to consecrate all our consultations and enterprises unto him who alone is able to give a blessing unto them . It is most true , all our strength is but weaknesse in respect of him , yet true with this exception , unlesse we rely upon his strength ; It is true , mans wisdome is but folly , and yet true againe , that our wisdome becomes more then mans wisdome by relying upon his wisdome , with the strength of our hearts and affections ; Now for the strengthening of our reliance upon his wisdome , strength , and providence , and for consecrating our endeavours aright , two things are required ; 1. the right information of our understanding in point of Doctrine , 2. sincerity of practise , answerable to the right information of our understanding . The first and generall part of Doctrine is the second point proposed , that noe calamity or wound in state , though inflicted by the immediate hand of God , is altogether incurable , if the remedy be sought in time . This point of Doctrine is grounded upon another speciall principle of faith , to wit , that our gracious God in his severest punishments is a most just judge , he doth not immediately delight in the exercises of punitive justice , as he doth in the exercises of justice , mercies , and loving kindnesses . He bestowes his blessings of prosperity freely , and for his owne names sake , not for our sakes or deservings . He never plagueth any nation meerly for his owne names sake , or of his owne accord , but as provoked by their ill deservings . Deus non priui est ultor quam homo peccator . God never proceeds to revenge , before man hath done him manifest wrong . Poena semper sequitur culpam . Punishment never hath precedency of offences , but alwayes followes them , and for the most part in great distance . This truth or principle of faith is expressly supposed by the wise King in this Chap. v. 24. and if thy people Israel be put to the worse before their enemy , because they have sinned against thee . This inferres that they should not be punished with so much as losse of victory ; or defeate unlesse they had first sinned against their God , and againe v. 26. when the heaven is shut up , and there is no raine , because they have sinned against thee . This teacheth us the truth of that which an ancient father hath , nos mutamus naturam rerum , we exchange the nature of the creature , and divert the sweet influence of heaven from our selves by changing from better to worse , and by our turning from God . Quid ergo ? de poenarum acerbitate quaerimur , unusquisque nostrum ipse se punit . Lib. 4. num. 107. They are the expostulation of Salvian , with the Christians of his time , which had beene often overcome , and long prest by barbarous and hereticall nations . But why doe we complaine that our punishment is bitter and grievous , seeing every one of us doth punish himselfe ? But here happly some will make that objection against the former point , which Salvian makes against himselfe by way of prevention , if all punishment or calamity be from God , how are we said to punish our selues ? His answere is very satisfactory , Vtrumque verum est , a deo quippe punimur , sed ipsi facimus ut puniamur Lib. 8. Num. 264. Both are true , we are punished by God , but t is our owne doing , that we are punished . The manner and order by which mankind fall into extreamity of punishment , whether temporall or everlasting , that he collects out of that saying of the Prophet Esay . Chap. 50. v. 11.

This good father albeit he lived in the miserable times , wherein the visible feature of Christs Church and of Christendome was much defaced by the wounds and scars which had beene given by barbarous hands , yet was herein happy , that he might freely avouch the unspeakable mercies of God , and extend his unfeigned love to all , ( even to those which perished in their sinnes ) without censure of heresie or persecution , by men of his owne profession ; It was no scruple to his tender conscience to averre , nor was the often averring it any imputation unto him for many generations , that God did punish us , invitus , against his will , but he was willing to heale the wounds which he had made , that men did constraine him to continue , or increase his plagues , when he was otherwise ready to take off his punishing hand .

But some in latter yeares question ( and would to God they did but question ) whether punitive iustice be as direct an effect of Gods primary will , or as primarily intended by him in respect of some men , as the exercise of bounty and mercy toward others . But if this Doctrine were positively determined , the calamities which befall most states and kingdomes would be more incurable , and all endeavours of reformation lesse available , then is behoofefull for them to beleeve they are . Howbeit some passages of sacred writ therebe , which either naturally run , or have beene drawne this way , as if punitive iustice were the marke or ayme of meanes offered by God , for so that place and the Apostle Rom. 1. 20. The invisible things of him from the creation of the world are cleerly seene , to the intent that they should be without excuse . But this expression of the originall is worthily corrected by the latter English . God did manifest himselfe in his works so faire , that they are without excuse . And though the speech be for its forme indifferent , or aequipendent , yet the matter doth necessarily sway it from the former to this latter sense . For if God had manifested himselfe unto them them to no other intent that they might be without excuse , they had a better excuse in readinesse then any of the reprobate or damned shall finde , at the day of Iudgement . None of them shall be then able to deny either the receipt of a talent , or the receipt of it to some better intent or end , then to leave them without excuse . They are therefore without excuse because they have hid their talents , and doe not employ them to the use or end intended by their master . But more particularly the calamities or plagues which befell the Iewish nation may seeme incurable from the words of our Saviour Mat. 23. 34. 35. Behold I send unto you Prophets and wise men and scribes , and some of them ye shall kill and crucify , and some of them ye shall scourgein the Synagogues , and persecute from City to City . That upon you may come all the righteous bloud shed upon the earth , from the bloud of righteous Abell , unto the bloud of Zacharias sonne of Barachias , whom yee slew betweene the Temple and the Altar . Did the wisdome of God then send Prophets and wisemen unto their forefathers , or did he come to this generation in person himselfe , to this intent , or end , that all the righteous bloud which had beene shed upon the earth , might be required of them ? For thus interpreting this place the originall phrase affords a pretence , somewhat fayrer then can be brought for the former Interpretation of S. Paul , Vt super vos veniat : yet every novice in Grammar knowes that the preposition ut , or Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwaies denote the Finall cause , it ofttimes imports the Course or issue , not the end or intent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so saith our Saviour Ioh. 17. 3. This is life eternall that they might know thee the only true God , and Iesus Christ whom thou hast sent , Vt te cognoscant , this is no more then if he had said te cognoscere , to know thee to be the only God , and Iesus Christ whom thou hast sent , is life eternall . Give these words of our Saviour in the 7th of S. Iohn leave to interpret his forecited words Mat. 23. and their meaning will be in plaine English thus much and no more , some of them you will crucify , and some of them you will scourge , and persecute so long , untill the bloud of all the righteous , shed upon the earth will come upon you . The true reason why the bloud of Gods Prophets was to be required of this generation was because God had continually sent them unto them from time to time , out of his mercy and compassion , that they might be healed : So saith the Scripture , 2. Chron. 36. 15. And the Lord God of their fathers sent to them by his messengers rising up betimes and sending , because he had compassion on his people and on his dwelling place . But they mocked the messengers of God , and despised his word , and misused his Prophets , untill the wrath of the Lord rose against his people , untill there was no remedy . That which made their calamities remediles , or as the originall hath it incurable , was their continuall mocking or despising the messengers of their peace , which God from time to time had sent to heale them : So that all the calamity which ensued was not the end intended by God in sending his messengers unto them , but the issue of their mocking & despising both Physitions and Medicines . They are the cause of their incurable wounds , yet was it God that did inflict them ; for so it followeth v. 17. 18. Therefore he brought upon them the King of the Caldeans , who slew their young men in the house of their Sanctuary , and had no compassion upon young man , maiden , or old man , or him that stooped for age . He gave them all into his hand ; and all the vessels of the house of God , great and small , and the treasures of the house of the Lord and the treasures of the King and his Princes . All these he brought to Babilon , and they burnt the house of the Lord and brake downe the wals of Ierusalem , and burnt all the pallaces thereof with fire , and destroyed all the goodly vessels thereof .

All this masse of misery fell upon the people of God , for whose prosperity Solomon here prayes ; all the desolation here mentioned light on this house which he now consecrates to be the house of prayer . All this and more became inevitable in the issue , but so it was not from the time that Ieremy began to prophecy , to foretell , and forethreaten it by expresse revelation from the Lord of heaven . One speciall meanes by which this misery became inevitable , was that erroneous opinion or conceit wherewith most of this people were possessed , to wit that their calamity or prosperity was fatall ; that all things were so predeterminated by God ; that nothing could fall out otherwise then it did ; that every thing was absolutely necessary , in respect of Gods decree . This was the symptome of their incurable disease , for whose cure Ieremy was sent to the potters house there to receive that instruction from the Lord , of which we read Chap. 18. The exact point of time wherein their disease ( whether in whole or part ) became incurable , wee leave with all reverence unto him who hath reserv'd the knowledge of times and seasons ( as a speciall prerogative of his power ) unto himselfe . Act. 1. 7. Yet thus much he hath revealed unto us , that every part of this calamity did not become inevitable at one and the same time : the state of prince and people became more dangerous then it had beene , ( as it were a disease recovering strength from a relapse ) by their shuffling with God , after they had made a covenant with him , for freeing their servants according to the tenour of his law in that case provided . This breach of covenant Ieremy foretels in thundring tearmes , would prove the cause of greater calamity then he before had threatned , And yee were now turned and had done right in my sight in proclaming liberty every one to his neighbour . But yee turned and polluted my name , and caused every man his servant , and his handmaid whom yee had set at liberty at their pleasures to returne , and brought them into subiection to be unto them for servants and handmaids . Therefore ( saith the Lord ) because yee have not hearkned unto me in proclaiming liberty every one to his brother and to neighbour , behold I proclaime a liberty to you , saith the Lord to the sword , pestilence and famine , and I will make you to be removed unto all the kingdomes of the earth . Ierem. 34. v. 15. 16. 17. and v. 21. 22. And Zedechiah King of Iudah and his princes will I give into the hand of their enemies , and into the hand of them that seeke their life ; and into the hand of the King of Babilons armie , which are gone up from you . Behold I will command ( saith the Lord ) and cause them to returne to this city , and they shall fight against it and take it and burne it with fire , and I will make the city of Iudah a desolation without an inhabitant . Yet was not this sentence , though thus uttered with indignation , as yet altogether unchangeable , much lesse was this peoples safety peremptorily decreed by God , as their false Prophets misperswaded them . This errour concerning the tenour of Gods decree or covenant being planted in them , the Egiptians expedition against the Caldean armie for Ierusalems succour might with faire applause be pretended , as a meane ordained by God for effecting their safety . To quell this their vaine confidence in the strength of Egipt the Prophet reavoucheth his former message with some additions , Ier. 37. 7. 8. 9. This saith the Lord God of Israel , thus shall ye say to the King of Iudah that sent you unto me to enquire of me . Behold Pharaohs army which is come forth to helpe you , shall returne to Egipt into their own land , and the Caldeans shall come againe and fight against the city , and take it and burne it with fire ; thus saith the Lord , deceive not your selves saying the Caldeans shall surely depart from us , for they shall not depart . For though yee had smitten the whole armie of Caldeans that fight against you , and there remained but wounded men among them , yet should they rise up every man in his tent and burne this city with fire .

Yet was not the event here foretold at this time altogether inevitable , but inevitable only upon their refusall to obey the Prophets counsell , for after this time the same Prophet shews King Zedechiah a way or meane ordained by God , which if he had followed a great part of this calamity so peremptorily denounced might have beene avoided Ierem. 38. 17. Then said Ieremiah unto Zedechiah , thus saith the Lord God of Israel , if thou wilt assurely goe forth unto the King of Babilon , then thy soule shall live , and this city shall not be burnt with fire , and thou shalt live and thine house . But if thou wilt not goe forth to the King of Babilons Princes , then shall this city be given into the hands of the Caldeans and they shall burne it with fire , and thou shalt not escape out of their hands . This was the last warning which he was to expect from God , by his Prophet , for his peace . But not hearkning unto his voice , whilst it was called to day , but seeking to escape the Iudgements denounced by flight , he inevitably brought them upon himselfe , upon his Princes , upon the temple , in a greater measure , especially as they concerned himselfe and his house , then they had beene threatned . When the Caldean Princes entred the city , Zedechiah and the men of warre fled out of the city by night , but the Caldeans hoste pursued after them , and overtooke Zedechiah in the desert of Iericho and brought him to Nebuchadnezar King of Babell , unto Riblah where he slew the sons of Zedechiah before his eies , and all the nobles of Iudah , ( a lamentable farewell to the sence of sight and liberty ) for immediatly after he put out Zedechiahs eyes , and put him in chaines , to cary him to Babilon . v. 7. Thus have you heard how Ierusalem and Iudah came to a lamentable & tragicall end by diseases in their nature not incurable , but made such by their own wilfulnesse , in not hearkning to the voice of Gods Prophets . Did then the wisdome of God who out of compassion sent his Prophets unto them , whilst the first temple stood come in person himselfe to increase the misery of that generation , with whom he converst here on earth , or to destroy the second temple with a more fearefull destruction then had befallen the first ? That this generation became a prey in the issue to the Roman vultures , was not from want of good will in him to gather them , but from their unwillingnesse to be gathered under his wings ; witnesse himselfe Mat. 23. 37. Ierusalem , Ierusalem &c. But did he speake this as God or as man ? a captious question . What if I should say that it was vox humana and yet vox Dei , the voice of God uttered by man , the very personall voice of the sonne of God , as S. Luke testifies , He spake as never man spake , and was so affected towards Ierusalem as never man was affected . The Prophet Ieremy after he had seene that tragedy really acted which he had represented in words , did wish his head had beene a fountaine of teares that hee might weepe day and night , for the slain of his people . The wisdome and sonne of God became a more sorrowfull spectatour of a second tragedy of Ierusalem , not as yet within forty yeares probability to be acted : when he came neare saith S. Luke 19. 41. he beheld the city and wept for it , saying , Oh if thou had'st even knowne at the least in this day those things which belong unto thy peace , but now are they hid from thine eyes . These his teares though he wept as man , were a visible expression of his divine inexpressible love toward Ierusalem and her inhabitants , after they had deserved this ill at his hands stifly bent to deserve much worse . As yet it was called to day , but this was a criticall day , and full of danger , howbeit Ierusalems sin was not sealed up untill the signe of the Prophet Ionas was expired . After his Resurection from the dead Ierusalem had yet forty dayes for repentance , as Nineveh had ( for so long our Saviour remained here on earth ) but Ierusalems Children not repenting within that time , as Nineveh did , their estate became as desperate as their murmuring fore-Fathers had been in the wildernes , they were to wander forty yeares in the wildernesse before any of them could enter into the land of promise ; and as many as were aboue twenty yeares being cut off by oaths from all hopes or possibilities of entring in at all . This generation , whom our Saviour here forwarnes , were to continue in it forty yeares , which being expired , they and their Children haue beene exterminated and banished from it for almost forty times forty yeares . During the forty yeares wherein they were permitted to remaine in it their estate was no lesse miserable then their fore-Fathers had beene in the wildernesse . There dyed in the wildernesse almost six hundred thousand men ; of this latter generation well nigh twice as many within the same compasse of time did die more miserably , Ierusalem being first made their prison , afterwards their grave , first an heape of carkasses , and then a heape of stones . Now seeing , as our Apostle , saith these Iewes did not stumble to the end that they should fall , but rather that by their fall salvation might come unto the Gentiles , let us beseech our gratious God , that from Ierusalems ruine we may in time and whilst it is called to day , seeke the edification of his Church and Kingdome , Roote out , good Lord we beseech thee , all Iewish affections and Iewish opinions out of the hearts of thy people , that so our prayers and supplications for the prosperity of thine inheritance and thine Anointed , may be ever acceptable in thy sight , O Lord our strength , and our Redeemer . AMEN .